Teks -- 1 Peter 2:23 (NET)

2:23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Pe 2:23 - When he was reviled

When he was reviled ( loidoroumenos ).

Present passive participle of loidoreō , old verb (from loidoros , reviler, 1Co 5:11) as in Joh 9:28.

Robertson: 1Pe 2:23 - Reviled not again

Reviled not again ( ouk anteloidorei ).

Imperfect active (for repeated incidents) of antiloidoreō , 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 anti (in turn, return, back).

Robertson: 1Pe 2:23 - Threatened not

Threatened not ( ouk ēpeilei ).

Imperfect again (repeated acts) of apeileō , old compound (from apeilē , threat, Act 9:1), in N.T. only here and Act 4:17.

Robertson: 1Pe 2:23 - But committed himself

But committed himself ( paredidou de ).

Imperfect active again (kept on committing himself) of paradidōmi , to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply heauton ), for Jesus uses this very idea in Luk 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (tōi krinonti dikaiōs , dative of present active articular participle of krinō ).

Vincent: 1Pe 2:23 - Reviled - again

Reviled - again ( ἀντελοιδόρει )

Only here in the New Testament.

Vincent: 1Pe 2:23 - Committed himself

Committed himself ( παρεδίδου )

But this 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; others, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc.

Vincent: 1Pe 2:23 - Judgeth righteously

Judgeth righteously

Compare without respect of person, 1Pe 1:17.

Wesley: 1Pe 2:22-23

In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power.

Wesley: 1Pe 2:22-23 - He committed himself to him that judgeth righteously

The only solid ground of patience in affliction. Isa 53:4, Isa 53:6-7, Isa 53:9.

JFB: 1Pe 2:23

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.

JFB: 1Pe 2:23 - 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.

Clarke: 1Pe 2:23 - But committed himself

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.

Calvin: 1Pe 2:23 - When he was reviled, // But committed himself

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.

TSK: 1Pe 2:23 - when he was // threatened // but // himself // judgeth

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Pe 2:23 - Reviled not again // When he suffered // He threatened not // But committed himself // To him that judgeth righteously

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.

PBC: 1Pe 2:23 - ... when he suffered, he threatened not. // What would Jesus do?

"... when he suffered, he threatened not."

A few years ago I read a physician’s description of the impact on the human body from scourging and crucifixion. We cannot imagine the pain our Lord endured during those few hours. How did he respond to such intense suffering? Our human nature would readily lash out at anyone who imposed such intense pain on us. What did Jesus do? He didn’t consider a retaliatory threat. He quietly endured.

How could anyone, even Jesus in his humanity, endure such an ordeal without striking back? Most teaching in discipleship builds, at times subtly but distinctly, on human willpower and stubborn determination. "Grab your bootstraps; maintain a ‘stiff upper lip.’ You can do it." Well meaning Christians under this influence try to practice these traits and inevitably fail. They proceed to beat up on themselves, to muster up greater determination, only to fail again. And again! Why? What are they missing? If Jesus left us an example to suffer silently for our faith, why can’t we live up to His teachings? We must be soft, second-class citizens of heaven to wilt so consistently under pressure. "I can wear the cross around my neck, but I can’t manage to wear it on my heart and in my life. I must be the worst excuse of a Christian who ever lived."

All this self-inflated determination misses the point wholly. Keep reading. He " ... committed himself to him that judgeth righteously." Even Jesus didn’t rely on his humanity, sinless as it was, to empower his exemplary conduct. He endured it through thoughtful and intentional reliance on God. Rather than stepping into the heat of the trial and striking back, our Lord resigned his whole self to the Father. His role in the flesh was not to judge or to correct every inequity, whether imposed against others or even against himself. Up to the moment of atonement, Jesus lived a life intended to exemplify the model Christian life for each of us. The New Testament contains distinct rules, but the power that drives the effective Christian life in the midst of heated resistance does not come from rules or from self-determination. Rules and stubborn self-will actually increase our burden; they never enable obedience. Further, the believer who relies on rules and self-will to comply with Biblical ethics will heap guilt and self-condemnation upon himself for his constant failures. This legalistic, self-reliant process always defeats itself. Oh, at times you will meet a Christian who thinks that he must put on a good appearance of faithfulness through such self-driven means, but in the heat of life’s struggles the shallow façade will crumble, revealing the emptiness behind it. The believer who practices such futile tactics then must either build another façade or face the fact that he/she has followed the wrong strategy in their lives and begin to seek a better way to live.

Eventually you will meet someone in authority who creates problems for you. It may be a supervisor on the job where you work. It may be a person in a social organization where you work to serve the needs of the less fortunate. It may be in your child’s school. Rest assured, you will meet this overbearing person face to face. How will you respond? Jesus was Peter’s example to lift him above angry, self-serving responses. Shall he become our example? We could do worse. We couldn’t do better!

Recently an advertising campaign against large sports utility vehicles appeared on television, using the question "What would Jesus drive?" as their theme. The implication is that Jesus would drive a small, fuel-efficient vehicle, not a behemoth gas-guzzler. The ad obviously appeals to the Christian community to reject the larger vehicles. What would Jesus drive? Frankly, if anyone gave the thoughtful time to study the gospels, the answer wouldn’t help the advertisers who ran this ad. Except for a ceremonial ride into Jerusalem on a donkey, Jesus walked everywhere he went.

"What would Jesus do?" offers a valid challenge to our culture, and to believers in our time. The question focuses on the fact that we should view Jesus as our example in all things. How did Jesus deal with the incredibly unfair and painful torture inflicted upon him? Peter answers the question. He "committed himself to him that judgeth righteously." In this situation the Father did not judge Jesus. Rather He judged those who reviled and tortured him. Jesus committed his unfair treatment at the hands of cruel men to the Father for judgment. He took no interest in revenge or in striking back at them. When you face the unfairness that occasionally invades your life, trivial in comparison with what Jesus faced, do you look for a way to step back from retaliation and commit the matter to God for His judgment? What a powerful incentive!

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Haydock: 1Pe 2:23

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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Gill: 1Pe 2:23 - Who when he was reviled, reviled not again // When he suffered he threatened not // but committed himself to him that judgeth righteously

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 דיניה, "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.