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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 2:13–25. His four-level outline is real structure in the source text, so it is rendered as structure.
The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.
I.The case of subjects.
Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,
1.The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.
2.The persons or objects to whom this submission is due are described,
(1.)More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will.
(2.)Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.
3.The reasons to enforce this duty are,
(1.)For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom 13:1-14), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.
(2.)From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice.
[1.]True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake.
[2.]All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it.
[3.]The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.
(3.)Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, Pe1 2:15. Learn,
[1.]The will of God is, to a good man, the strongest reason for any duty.
[2.]Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God.
[3.]A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men.
[4.]Those who speak against religion and religious people are ignorant and foolish.
(4.)He reminds them of the spiritual nature of Christian liberty. The Jews, from Deu 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn,
[1.]All the servants of Christ are free men (Joh 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death.
[2.]The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.
4.The apostle concludes his discourse concerning the duty of subjects with four admirable precepts: - (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Pro 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.
II.The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, Pe1 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,
1.He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn,
(1.)Servants ought to behave themselves to their masters with submission, and fear of displeasing them.
(2.)The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse.
(3.)Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.
2.Having charged them to be subject, he condescends to reason with them about it.
(1.)If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, Pe1 2:19, Pe1 2:20. Learn,
[1.]There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so.
[2.]The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction.
[3.]Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.
(2.)More reasons are given to encourage Christian servants to patience under unjust sufferings, Pe1 2:21.
[1.]From their Christian calling and profession: Hereunto were you called.
[2.]From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, Pe1 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God - man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?
3.The example of Christ's subjection and patience is here explained and amplified: Christ suffered,
(1.)Wrongfully, and without cause; for he did no sin, Pe1 2:22. He had done no violence, no injustice or wrong to any one - he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa 53:9), his words, as well as his actions, were all sincere, just, and right.
(2.)Patiently: When he was reviled, he reviled not again (Pe1 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn,
[1.]Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word.
[2.]Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it.
[3.]The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.
4.Lest any should think, from what is said, Pe1 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, etc., where note,
(1.)The person suffering - Jesus Christ: His own self - in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Mat 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced.
(2.)The sufferings he underwent were stripes, wounds, and death, the death of the cross - servile and ignominious punishments!
(3.)The reason of his sufferings: He bore our sins, which teaches,
[1.]That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa 53:6.
[2.]That he bore the punishment of them, and thereby satisfied divine justice.
[3.]That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev 16:21, Lev 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, Joh 1:29.
(4.)The fruits of Christ's sufferings are,
[1.]Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ.
[2.]Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.
5.The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, Pe1 2:25. They were as sheep going astray, which represents,
(1.)Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray.
(2.)His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers.
(3.)Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn,
[1.]Sinners, before their conversion, are always going astray; their life is a continued error.
[2.]Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them.
[3.]Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
Historical interpretation
Nine Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, "who, when He was reviled, reviled not again ; " when He was crucified, He answered not; "when He suffered, He threatened not ; " but prayed for His enemies, "Father, forgive them; they know not what they do." If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the servant of Christ. Take heed that no plant of the devil be found among you, for such a plant is bitter and salt. "Watch ye, and be ye sober," in Christ Jesus.
This he does not utter to those alone who wish to hear: Do not err, .
he book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by
"Who, when He was reviled," he says, "reviled not; when He suffered, threatened not." The Lord acted so in His goodness and patience. "But committed Himself to him that judged Him unrighteously:" whether Himself, so that, regarding Himself in this way, there is a transposition. He indeed gave Himself up to those who judged according to an unjust law; because He was unserviceable to them, inasmuch as He was righteous: or, He committed to God those who judged unrighteously, and without cause insisted on His death, so that they might be instructed by suffering punishment.
We command that a bishop, or presbyter, or deacon who strikes the faithful that offend, or the unbelievers who do wickedly, and thinks to terrify them by such means, be deprived, for our Lord has nowhere taught us such things. On the contrary, "when Himself was stricken, He did not strike again; when He was reviled, He reviled not again; when He suffered, He threatened not."
Jesus did not curse those who insulted him but handed them over to God, who is a just judge. For although the divine union of God and man in Christ is holy and undivided, yet there is a distinction to be made between the mind of the man assumed and the mind of the person assuming him.
For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: who committed no sin, nor was deceit found in His mouth; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness; by whose stripes you were healed. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.
"but committed Himself to Him who judges righteously," namely God, who gives to each according to their works (Rom. 2:6): this is just. But perhaps someone will say: How does Peter now say that the Lord, when he was being reviled, did not return reviling, and when he was suffering evil, did not threaten? Yet we see him calling some Jews dogs (Matt. 7:16; 15:26), and blind Pharisees (Matt. 15:14; 22:16), and threatening the Jews when he said: "It would be better for that man if he had not been born;" (Matt. 26:34) and: "It will be more tolerable for Sodom than for that city;" (Matt. 10:15) and: "Where their worm does not die," (Mark 9:48) and countless other things. We will say, therefore, that he does not say the Lord did not speak reviling, or did not threaten: but, when he was being reviled, he says he did not return reviling, and when he was suffering evil, he did not threaten. But although he might have uttered some reviling, he was not opposing those who reviled him, but reproaching and rebuking those who did not convert. However, when he was affected by reproaches and heard: "You have a demon," (Jn. 7:20; 8:48) and: "By the prince of demons he casts out demons," (Matt. 7:24; 9:34) and: "Behold, a glutton and a wine-drinker," (Matt. 9:19) did he direct reviling against them, saying something reproachful against them? Not at all, but he indeed said to them: "If I cast out demons by Beelzebul, by whom do your sons cast them out?" (Matt. 7:27) Indeed, this man, a ravenous eater and drinker of wine, opposed the parable of the indignant children in the marketplace against those with whom they conspired, that when they played the flutes, they did not dance; when they sang lamentations, they did not weep. However, crucified and afflicted by punishments, he prayed rather than threatened the Jew before he would betray, and being affected by some evil, he threatened, restraining him from evil intent. Similarly, he showed those who would not receive the disciples that they would suffer something worse than the Sodomites: partly indeed urging them towards hospitality, partly opening a place for the preaching of the Gospel through fear. Therefore, he did not threaten these things while he was being afflicted by evils; and the word of Peter concerning the Lord's mercy is very true, saying that he did not bring any accusation against anyone while they attempted to accuse him.
"As dead to sins." For having become estranged by sins, (ταῖς ἁμαρτίαις ἀπογενόμενοι), it is taken for ἀποθάνοντες, that is, dead.
"by whose stripes you were healed." For having been scourged by Pilate, he also bore scourges in the body.
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Summary
First Peter 2:23 profoundly illustrates the exemplary conduct of Jesus Christ amidst intense suffering, presenting Him as the ultimate model for believers enduring unjust treatment. Despite being subjected to verbal abuse and physical torment, Christ chose not to retaliate or threaten, but instead entrusted His entire cause and vindication to God the Father, who judges all things with perfect righteousness. This verse serves as a foundational call for Christians to respond to injustice with patient endurance and unwavering faith in divine justice, rather than seeking personal vengeance.
Context
Literary Context
This verse is deeply embedded within a larger exhortation in 1 Peter 2:18-25 concerning submission to authority, particularly for servants (or slaves) who might suffer unjustly. Peter broadens this instruction to all believers, emphasizing that suffering for doing good is commendable in God's sight. The immediate preceding verse, 1 Peter 2:22, establishes Christ's absolute sinlessness ("Who did no sin, neither was guile found in his mouth"), which is crucial for understanding the profound nature of His non-retaliatory suffering. His blameless character makes His patient endurance and trust in God's justice all the more remarkable and a perfect pattern for those who are innocent yet suffer.
Historical & Cultural Context
Peter's original audience, scattered throughout Asia Minor, likely faced significant social pressures and potential persecution, ranging from social ostracism to direct physical harm, especially if they were slaves or from lower social strata. The Roman world, while valuing justice, often saw it administered through power and retribution. The concept of "honor-shame" cultures meant that insults and injuries often demanded immediate retaliation to restore one's honor. In this environment, Peter's call for non-retaliation and submission, even to unjust masters or authorities, was counter-cultural and radical. It challenged believers to live by a different ethic, one rooted in the example of Christ rather than the prevailing societal norms of vengeance and self-vindication.
Key Themes
The verse significantly contributes to several key themes within 1 Peter. Foremost is the Exemplary Suffering of Christ, presenting Jesus as the perfect model for how believers should endure unjust suffering. His response—or lack thereof—to reviling and suffering underscores the theme of Non-Retaliation and Patient Endurance, a radical departure from human instinct that aligns with Jesus' own teachings in the Sermon on the Mount. Crucially, the verse highlights Trust in Divine Justice, as Christ "committed [himself] to him that judgeth righteously." This theme encourages believers to surrender their desire for immediate retribution, echoing sentiments found in Romans 12:19, and to rely on God's ultimate sovereignty and perfect fairness.
Exposition and Analysis
Key Word Analysis
Meaning to reproach, i.e., vilify. This word describes intense verbal abuse, insults, and railing. The use of this term highlights the severity of the verbal attacks Jesus endured, emphasizing that His silence was not due to a lack of provocation but a deliberate choice.
Meaning to surrender, yield up, intrust, or transmit. This is a powerful verb indicating a deliberate act of handing over or entrusting something precious. Here, Jesus actively and intentionally surrendered His cause, His vindication, and His very self into the hands of God. It signifies a profound act of trust and submission, not passive resignation.
Properly meaning to distinguish, i.e., decide (mentally or judicially); by implication, to try, condemn, or punish. This term, combined with "righteously" (G1346, dikaíōs), emphasizes God's perfect and impartial judgment. Unlike human judges who can be swayed or unjust, God's judgment is always equitable and just, providing the ultimate assurance for those who commit their cause to Him.
Verse Breakdown
"Who, when he was reviled, reviled not again;"
This clause immediately establishes Christ's unique response to verbal abuse. Despite being subjected to insults and vilification, He did not return the abuse in kind. This demonstrates profound self-control, humility, and a radical departure from the natural human inclination to retaliate with words.
"when he suffered, he threatened not;"
Moving beyond verbal abuse to physical suffering, this clause further illustrates Christ's non-retaliatory nature. Even under physical torment, He refrained from menacing or issuing threats against His tormentors. This highlights His complete lack of vengeful spirit and His willingness to endure pain without seeking to inflict it upon others.
"but committed [himself] to him that judgeth righteously:"
This final clause reveals the profound theological basis for Christ's non-retaliation. Instead of taking matters into His own hands, Jesus actively entrusted His cause, His suffering, and His ultimate vindication to God the Father. This act of commitment underscores His absolute faith in God's perfect justice and sovereignty, demonstrating that true vindication comes from God alone, who always judges fairly and equitably.
Literary Devices
1 Peter 2:23 employs several potent literary devices to convey its message. The primary device is Exemplar, presenting Jesus Christ as the supreme model for believers' conduct. Peter explicitly holds up Christ's actions ("Who, when he was reviled... reviled not again") as the pattern for how Christians should respond to unjust suffering. This is reinforced by Contrast, highlighting the stark difference between Christ's divine response and typical human reactions. While humans naturally retaliate when reviled or threatened when suffering, Jesus did the opposite, emphasizing His unique character and the supernatural grace at work within Him. Furthermore, the verse utilizes a form of Parallelism in its structure: "when he was reviled, reviled not again; when he suffered, he threatened not." This balanced phrasing underscores the consistent nature of Christ's non-retaliatory stance across different forms of persecution, creating a memorable and impactful statement about His unwavering character.
Theological and Thematic Connections
The profound theological implication of 1 Peter 2:23 lies in its revelation of God's character through Christ's actions and its call for believers to embody that character. Jesus' non-retaliation and trust in divine justice are not merely ethical guidelines but reflections of God's own patience, righteousness, and ultimate sovereignty. This verse teaches that true justice belongs to God alone and that surrendering our desire for vengeance is an act of profound faith, aligning ourselves with the divine will. It transforms suffering from a cause for bitterness into an opportunity to demonstrate Christ-like humility and reliance on God's perfect timing and judgment, ultimately contributing to our sanctification and glorifying God.
Reflection and Application
First Peter 2:23 offers a challenging yet deeply liberating model for believers navigating a world often marked by injustice, criticism, and conflict. In an age where immediate gratification and self-vindication are often prioritized, Christ's example calls us to a counter-cultural path. It compels us to resist the natural human impulse to retaliate, whether with harsh words, vengeful actions, or bitter thoughts, when we feel wronged. Instead, we are invited to cultivate a radical trust in God's perfect justice, surrendering our grievances to Him. This doesn't mean passively accepting injustice without seeking redress through appropriate channels, but it does mean releasing the burden of personal vengeance and allowing God to be the ultimate arbiter. By entrusting our cause to Him, we free ourselves from the corrosive effects of anger and bitterness, allowing peace to reign in our hearts and demonstrating a faith that transcends worldly responses. This act of humility and trust not only honors Christ but also allows His Spirit to work through us, transforming our character and testifying to the power of His kingdom.
Questions for Reflection
FAQ
Does "committed himself" mean Jesus was passive or weak?
No, the Greek word for "committed" (G3860, paradídōmi) signifies a deliberate and active handing over or entrusting. Far from being passive, Jesus' action was a profound demonstration of strength, self-control, and unwavering faith. He actively chose not to retaliate, not because He lacked the power to do so (as seen in Matthew 26:53), but because He was fully committed to the Father's will and trusted in God's perfect justice. His "passivity" was a powerful, intentional act of obedience and submission to a higher purpose, making Him the ultimate Suffering Servant.
How does this verse apply to seeking justice for wrongs committed against me or others?
This verse primarily addresses the believer's personal response to being wronged, particularly in terms of personal retaliation. It calls us to relinquish the desire for personal vengeance, recognizing that ultimate justice belongs to God (Romans 12:19). However, this does not preclude seeking justice through legitimate, God-ordained authorities or legal systems (e.g., Romans 13:1-7). The key distinction is between personal, vengeful retaliation and the pursuit of righteous justice through proper channels, always with a heart committed to God's will and not personal retribution.
Christ-Centered Fulfillment
First Peter 2:23 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodies the principle it commends. His non-retaliatory suffering was not merely an ethical example but an essential component of His atoning work. As the sinless Lamb of God (John 1:29), Jesus bore the reviling, the suffering, and the ultimate penalty for humanity's sins without complaint or threat. His commitment of Himself to "him that judgeth righteously" foreshadows His ultimate vindication through the resurrection (Acts 2:24) and ascension, where He was exalted to the right hand of God (Philippians 2:9-11). This demonstrates that God indeed judges righteously, not only in condemning sin but also in vindicating His innocent Son. Through His suffering, Christ became the propitiation for our sins (1 John 2:2), enabling believers, through the power of the Holy Spirit, to follow His example of patient endurance and trust in divine justice, knowing that our ultimate vindication and reward also rest in the hands of the righteous Judge.