TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 69:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses David complains of his troubles, intermixing with those complaints some requests for relief.
I.His complaints are very sad, and he pours them out before the Lord, as one that hoped thus to ease himself of a burden that lay very heaven upon him.
1.He complains of the deep impressions that his troubles made upon his spirit (Psa 69:1, Psa 69:2): "The waters of affliction, those bitter waters, have come unto my soul, not only threaten my life, but disquiet my mind; they fill my head with perplexing cares and my heart with oppressive grief, so that I cannot enjoy God and myself as I used to do." We shall bear up under our troubles if we can but keep them from our hearts; but, when they put us out of the possession of our own souls, our case is bad. The spirit of a man will sustain his infirmity; but what shall we do when the spirit is wounded? That was David's case here. His thoughts sought for something to confide in, and with which to support his hope, but he found nothing: He sunk in keep mire, where there was no standing, no firm footing; the considerations that used to support and encourage him now failed him, or were out of the way, and he was ready to give himself up for gone. He sought for something to comfort himself with, but found himself in deep waters that overflowed him, overwhelmed him; he was like a sinking drowning man, in such confusion and consternation. This points at Christ's sufferings in his soul, and the inward agony he was in when he said, Now is my soul troubled; and, My soul is exceedingly sorrowful; for it was his soul that he made an offering for sin. And it instructs us, when we are in affliction, to commit the keeping of our souls to God, that we may be neither soured with discontent nor sink into despair.
2.He complains of the long continuance of his troubles (Psa 69:3): I am weary of my crying. Though he could not keep his head above water, yet he cried to his God, and the more death was in his view the more life was in his prayers; yet he had not immediately an answer of peace given in, no, nor so much of that support and comfort in praying which God's people used to have; so that he was almost weary of crying, grew hoarse, and his throat so dried that he could cry no more. Nor had he his wonted satisfaction in believing, hoping, and expecting relief: My eyes fail while I wait for my God; he had almost looked his eyes out, in expectation of deliverance. Yet his pleading this with God is an indication that he is resolved not to give up believing and praying. His throat is dried, but his heart is not; his eyes fail, but his faith does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou forsaken me? yet, at the same time, he kept hold of his relation to him: My God, my God.
3.He complains of the malice and multitude of his enemies, their injustice and cruelty, and the hardships they put upon him, Psa 69:4. They hated him, they would destroy him, for hatred aims at the destruction of the person hated; but what was his iniquity, what was his sin, what provocation had he given them, that they were so spiteful towards him? None at all: "They hate me without a cause; I never did them the least injury, that they should bear me such ill-will." Our Saviour applies this to himself (Joh 15:25): They hated me without a cause. We are apt to use this in justification of our passion against those that hate us, that we never gave them cause to hate us. But it is rather an argument why we should bear it patiently, because then we suffer as Christ did, and may then expect that God will give us redress. "They are my enemies wrongfully, for I have been no enemy to them." In a world where unrighteousness reigns so much we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong and then we may the better bear it if we receive wrong. These enemies were not to be despised, but were very formidable both for their number - They are more than the hairs of my head (Christ's enemies were numerous; those that came to seize him were a great multitude; how were those increased that troubled him!) and for their strength - They are mighty in authority and power. We are weak, but our enemies are strong; for we wrestle against principalities and powers. Then I restored that which I took not away. Applying this to David, it was what his enemies compelled him to (they made him suffer for that offence which he had never been guilty of); and it was what he consented to, that, if possible, he might pacify them and make them to be at peace with him. He might have insisted upon the laws of justice and honour, the former not requiring and the latter commonly thought to forbid the restoring of that which we took not away, for that is to wrong ourselves both in our wealth and in our reputation. Yet the case may be such sometimes that it may become our duty. Blessed Paul, though free from all men, yet, for the honour of Christ and the edification of the church, made himself a servant to all. But, applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood: Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence. God's glory, in some instances of it, was taken away by the sin of man; man's honour, and peace, and happiness, were taken away; it was not he that took them away, and yet by the merit of his death he restored them.
4.He complains of the unkindness of his friends and relations, and this is a grievance which with an ingenuous mind cuts as deeply as any (Psa 69:8): "I have become a stranger to my brethren; they make themselves strange to me and use me as a stranger, are shy of conversing with me and ashamed to own me." This was fulfilled in Christ, whose brethren did not believe on him (Joh 7:5), who came to his own and his own received him not (Joh 1:11), and who was forsaken by his disciples, whom he had been free with as his brethren.
5.He complains of the contempt that was put upon him and the reproach with which he was continually loaded. And in this especially his complaint points at Christ, who for our sakes submitted to the greatest disgrace and made himself of no reputation. We having by sin injured God in his honour, Christ made him satisfaction, not only by divesting himself of the honours due to an incarnate deity, but by submitting to the greatest dishonours that could be done to any man. Two things David here takes notice of as aggravations of the indignities done him: - (1.) The ground and matter of the reproach, Psa 69:10, Psa 69:11. They ridiculed him for that by which he both humbled himself and honoured God. When men lift up themselves in pride and vain glory they are justly laughed at for their folly; but David chastened his soul, and clothed himself with sackcloth, and from his abasing himself they took occasion to trample upon him. When men dishonour God it is just that their so doing should turn to their dishonour; but when David, purely in devotion to God and to testify his respect to him, wept, and chastened his soul with fasting, and made sackcloth his garment, as humble penitents used to do, instead of commending his devotion and recommending it as a great example of piety, they did all they could both to discourage him in it and to prevent others from following his good example; for that was to his reproach. They laughed at him as a fool for mortifying himself thus; and even for this he became a proverb to them; they made him the common subject of their banter. We must not think it strange if we be ill spoken of for that which is well done, and in which we have reason to hope that we are accepted of God. Our Lord Jesus was stoned for his good works (Joh 10:32), and when he cried, Eli, Eli - My God, my God, was bantered, as if he called for Elias. (2.) The persons that reproached him, Psa 69:12. [1.] Even the gravest and the most honourable, from whom better was expected: Those that sit in the gate speak against me, and their reproaches pass for the dictates of senators and the decrees of judges, and are credited accordingly. [2.] The meanest, and the most despicable, the abjects (Psa 35:15), and scum of the country, the children of fools, yea, the children of base men, Job 30:8. Such drunkards as these make themselves vile, and he was the song of the drunkards; they made themselves and their companions merry with him. See the bad consequences of the sin of drunkenness; it makes men despisers of those that are good, Ti2 3:3. When the king was made sick with bottles of wine he stretched out his hand with scorners, Hos 7:5. The bench of the drunkards is the seat of the scornful. See what is commonly the lot of the best of men: those that are the praise of the wise are the song of fools. But it is easy to those that rightly judge of things to despise being thus despised.
II.His confessions of sin are very serious (Psa 69:5):
"O God! thou knowest my foolishness, what is and what is not; my sins that I am guilty of are not hidden from thee, and therefore thou knowest how innocent I am of those crimes which they charge upon me." Note, Even when, as to men's unjust accusations, we plead Not guilty, yet, before God, we must acknowledge ourselves to have deserved all that is brought upon us, and much worse. This is the genuine confession of a penitent, who knows that he cannot prosper in covering his sin, and that therefore it is his wisdom to acknowledge it, because it is naked and open before God.
1.He knows the corruption of our nature: Thou knowest the foolishness that is bound up in my heart. All our sins take rise from our foolishness.
2.He knows the transgressions of our lives; they are not hidden from him, no, not our heart-sins, no, not those that are committed most secretly. They are all done in his sight, and are never cast behind his back till they are repented of and pardoned. This may aptly be applied to Christ, for he knew no sin, yet he was made sin for us; and God knew it, nor was it hidden from him, when it pleased the Lord to bruise him and put him to grief.
III.His supplications are very earnest.
1.For himself (Psa 69:1): "Save me, O God! save me from sinking, from despairing." Thus Christ was heard in that he feared, for he was saved from letting fall his undertaking, Heb 5:7.
2.For his friends (Psa 69:6): Let not those that wait on thee, O Lord God of hosts! and that seek thee, O God of Israel! (under these two characters we ought to seek God, and in seeking him to wait on him, as the God of hosts, who has all power to help, and as the God of Israel in covenant with his people, whom therefore he is engaged in honour and truth to help) be ashamed and confounded for my sake. This intimates his fear that if God did not appear for him it would be a discouragement to all other good people and would give their enemies occasion to triumph over them, and his earnest desire that whatever became of him all that seek God, and wait upon him, might be kept in heart and kept in countenance, and might neither be discouraged in themselves nor exposed to contempt from others. If Jesus Christ had not been owned and accepted of his Father in his sufferings, all that seek God, and wait for him, would have been ashamed and confounded; but they have confidence towards God, and in his name come boldly to the throne of grace.
IV.His plea is very powerful, Psa 69:7, Psa 69:9.
Reproach was one of the greatest of his burdens: "Lord, roll away the reproach, and plead my cause, for, 1. It is for thee that I am reproached, for serving thee and trusting in thee: For thy sake I have borne reproach." Those that are evil spoken of for well-doing may with a humble confidence leave it to God to bring forth their righteousness as the light. 2. "It is with thee that I am reproached: The zeal of thy house has eaten me up, that is, has made me forget myself, and do that which they wickedly turn to my reproach. Those that hate thee and thy house for that reason hate me, because they know how zealously affected I am to it. It is this that has made them ready to eat me up and has eaten up all the love and respect I had among them." Those that blasphemed God, and spoke ill of his word and ways, did therefore reproach David for believing in his word and walking in his ways. Or it may be construed as an instance of David's zeal for God's house, that he resented all the indignities done to God's name as if they had been done to his own name. He laid to heart all the dishonour done to God and the contempt cast upon religion; these he laid nearer to his heart than any outward troubles of his own. And therefore he had reason to hope God would interest himself in the reproaches cast upon him, because he had always interested himself in the reproaches cast upon God. Both the parts of this verse are applied to Christ. (1.) It was an instance of his love to his Father that the zeal of his house did even eat him up when he whipped the buyers and sellers out of the temple, which reminded his disciples of this text, Joh 2:17. (2.) It was an instance of his self-denial, and that he pleased not himself, that the reproaches of those that reproached God fell upon him (Rom 15:3), and therein he set us an example.
Historical interpretation
Five Centuries of Reception
5 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.
If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. [Psalms 69:4] But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning.
Christ did not speak deceitfully but displayed all justice and humility. He did not suffer that kind of death [crucifixion] for anything he had done but so that those things that the prophets had predicted would happen to him through you as the very Spirit of Christ already foretold in the Psalms, saying, “They repaid me evil instead of good”; “What I had not taken, I repaid”;8 “They pierced my hands and feet”; “They put gall in my drink, and they satisfied my thirst with vinegar”;10 and “They cast lots for my clothing.” The other things that you would commit against him have also been foretold. He patiently endured and suffered all those things not for anything he had done but so that the Scriptures might be fulfilled that were spoken by the prophets.
Just as it was said to Jesus, "Why, then, will you die if you have not committed a sin that deserves the death penalty?" Immediately he answered, "I do what the Father has commanded me so that the world may know that I love the Father. Arise, let us go." Where? To the place where he, who had done nothing deserving of death, would be handed over to death. The Father had commanded that he should die—he about whom it had been prophesied, "I must repay what I did not take." He was the one who was about to suffer death without deserving it and [thereby] redeem us from the penalty of death. Adam, however, had committed sin when he reached out his hand to the tree [to pick the forbidden fruit]; he presumptuously deceived himself that he could seize the name of divinity that cannot be shared with or given to anyone [except one who is God]; divinity was conferred on the Son of God by nature, not by robbery.
Thus "there have been multiplied above the hairs of My head they that hate Me gratis" [Psalm 69:4]. How multiplied? So as that they might add to themselves even one out of the twelve. [Matthew 26:14] "There have been multiplied above the hairs of My head they that hate Me for nought." With the hairs of His head He has compared His enemies. With reason they were shorn when in the place of Calvary He was crucified. [Matthew 27:33] Let the members accept this voice, let them learn to be hated gratis. For now, O Christian, if it must needs be that the world hate you, why do you not make it hate you gratis, in order that in the Body of your Lord and in this Psalm sent before concerning Him, you may acknowledge your own voice? How shall it come to pass that the world hate you gratis? If you no wise hurtest any one, and art still hated: for this is gratis, without cause...
The phrase “It was made a reproach against me” follows. The good are always a reproach to the wicked, because the good by no means acquiesce to the crimes of the wicked and withdraw from them and are not joined them by any association. They attest to those reproaches, boxings of the ears, scourgings and spittings, which our Lord the Savior endured at the hands of the maddened mob.
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Summary
Psalms 69:4 is a poignant lament articulating the psalmist's profound distress over overwhelming, unprovoked, and wrongful opposition. It vividly portrays a sufferer who is not only hated without cause but is also unjustly compelled to make restitution or bear consequences for wrongs he did not commit. While deeply rooted in the personal experience of the psalmist, traditionally identified as David, this verse carries immense prophetic weight, powerfully foreshadowing the unmerited suffering and vicarious atonement of Jesus Christ.
Context
Literary Context
Psalm 69 stands as one of the most intensely personal and emotionally charged laments within the Psalter, often categorized as a "penitential" or "imprecatory" psalm due to its later appeals for divine judgment against adversaries. The psalmist, engulfed by profound distress, employs vivid imagery of "deep waters" and "floods" to describe his overwhelming suffering, isolation, and sense of being utterly submerged by affliction, as seen in Psalms 69:1-3. Verse 4 serves as a pivotal statement within this opening section, precisely articulating the unjust and unprovoked nature of his plight. It establishes the foundational premise for the psalmist's subsequent pleas for vindication, his recounting of shame and reproach, and his ultimate fervent cries for God's intervention and deliverance from his formidable adversaries. The sheer intensity of the psalmist's unmerited suffering described here undergirds the entire psalm's desperate appeal to divine justice and mercy.
Historical & Cultural Context
In ancient Israelite society, suffering was frequently perceived as a direct consequence of sin, often leading to social stigma and ostracization for those experiencing hardship. The psalmist's anguished cry of being "hated without a cause" and forced to "restore that which I took not away" speaks to a profound social, moral, and potentially legal injustice. Enemies in this context were not merely personal adversaries but often those who opposed God's covenant people or His righteous order, making their malice not just personal but also a spiritual affront. The concept of "restitution" was deeply embedded in Israelite law, requiring payment or compensation for damages, theft, or injury, as detailed in passages like Exodus 22:1-15. For the psalmist to be compelled to make such an act of restoration for something he did not take underscores the complete perversion of justice he experienced, highlighting the immense shame, legal vulnerability, and moral outrage of his situation.
Key Themes
This verse encapsulates several critical themes woven throughout Psalm 69 and the broader biblical narrative. Firstly, it powerfully conveys the theme of Unjust Suffering, emphasizing that the psalmist's agony is not a consequence of his own wrongdoing but stems from pure, unprovoked malice. Secondly, the description of enemies as "more than the hairs of mine head" and "mighty" highlights Overwhelming Opposition, portraying a sense of being completely outnumbered and outmatched by formidable, powerful adversaries. Thirdly, the striking and paradoxical phrase "then I restored [that] which I took not away" introduces the profound theme of False Accusation and Vicarious Burden-Bearing, where an innocent party is compelled to bear the consequences or make amends for another's sin or a baseless accusation. Finally, and most profoundly, this verse carries significant Messianic Prophecy. As explicitly quoted by Jesus in John 15:25, the unmerited hatred experienced by the psalmist directly foreshadows the ultimate innocent sufferer, Jesus Christ, who bore the sins of humanity—sins He did not commit—to bring about redemption and reconciliation.
Exposition and Analysis
Key Word Analysis
This verb (H8130) signifies a deep-seated, active animosity, often involving rejection, hostility, and even persecution. It is not merely a passive dislike but an intense, often aggressive, opposition that seeks harm. In the context of the psalm, it underscores the malevolent intent of the psalmist's enemies, who actively seek his downfall and destruction.
This adverb (H2600) means "gratis," "for nothing," "freely," or "without reason/cause." Its inclusion is crucial, as it explicitly denies any provocation or justification for the hatred directed at the psalmist. It highlights the sheer malice, irrationality, and baselessness of the opposition, emphasizing the psalmist's innocence in the face of such animosity.
This verb (H7725), a primitive root, means "to turn back (hence, away) transitively or intransitively, literally or figuratively." While its primary sense is "to return" or "to turn back," it also encompasses meanings like "to recompense," "to requite," or "to restore." In this verse, the KJV's translation "restored" implies being forced to make amends or pay a debt for something that was not taken or damaged by the psalmist. It points to a profound legal or moral injustice, where the innocent is compelled to bear the burden of the guilty or the falsely accused, effectively "returning" what was supposedly "taken" by another.
Verse Breakdown
"They that hate me without a cause are more than the hairs of mine head:"
This opening clause immediately establishes the overwhelming and unprovoked nature of the psalmist's opposition. The phrase "without a cause" (חִנָּם, chinnâm) is central, asserting the complete innocence of the psalmist regarding the animosity directed towards him. The hyperbole "more than the hairs of mine head" vividly communicates the vast number and pervasive presence of his enemies, creating a powerful sense of being utterly outnumbered, swamped, and surrounded by relentless malice.
"they that would destroy me, [being] mine enemies wrongfully, are mighty:"
This second clause intensifies the threat, moving beyond mere hatred to active malevolence. The enemies are not simply hostile but actively seek to "destroy" (צָמַת, tsâmath – to cut off, to put an end to, to extirpate) the psalmist, implying a desire for his complete annihilation. The KJV's interpretive addition "[being] mine enemies wrongfully" correctly captures the implication of "without a cause" and the broader context of the psalmist's innocence. These adversaries are further described as "mighty" (עָצַם, ʻâtsam – to be strong, numerous, powerful), emphasizing their formidable power, influence, and the psalmist's vulnerable and precarious position.
"then I restored [that] which I took not away."
This is the most striking and paradoxical statement of the verse, articulating a profound and absurd injustice. The psalmist is forced to "restore" or pay for something he did not steal, damage, or take. This could imply being falsely accused of theft or wrongdoing and then compelled by a corrupt system, overwhelming social pressure, or legal decree to compensate for it. It powerfully conveys the depth of his unmerited suffering and the complete perversion of justice he endures, bearing a burden that rightfully belongs to another, or indeed, to no one at all from his own hand.
Literary Devices
Psalm 69:4 employs several potent literary devices to convey the psalmist's profound anguish and the injustice he suffers. Hyperbole is vividly evident in the phrase "more than the hairs of mine head," which dramatically exaggerates the number of enemies. This exaggeration effectively communicates the overwhelming multitude of adversaries and the psalmist's feeling of being completely swamped and besieged, enhancing the psychological burden of relentless opposition. The phrase "then I restored [that] which I took not away" presents a stark paradox or irony, highlighting the profound injustice suffered. It's a statement that defies logical expectation, where the innocent is made to bear the consequences of the guilty or the falsely accused, underscoring the perversion of justice and the depth of the psalmist's unmerited suffering. The entire verse functions as a powerful lament, a common genre in the Psalms, characterized by an outpouring of complaint, a plea for help, and an expression of trust in God despite dire circumstances.
Theological and Thematic Connections
Psalms 69:4 profoundly articulates the experience of unmerited suffering, a theme central to biblical theology and human experience. It speaks to the righteous individual who, despite their innocence, faces overwhelming and baseless hostility, often at the hands of those who should be allies or protectors. This scenario raises fundamental questions about divine justice, the pervasive nature of evil in a fallen world, and the mystery of suffering. The psalmist's cry is not merely a personal lament but a universal human groan against injustice, pointing to a cosmic disorder where the innocent suffer and the guilty often prosper. Theologically, it affirms that God is intimately aware of such suffering and that, ultimately, He is the just vindicator of the righteous. This verse also lays foundational groundwork for understanding the concept of vicarious suffering, where one bears a burden or makes restitution for another's wrongdoing, a profound theme that finds its ultimate and perfect expression in the person and work of Jesus Christ.
Reflection and Application
For believers today, Psalms 69:4 offers profound solace, validation, and a robust framework for understanding and navigating unmerited suffering. In a world where injustice, false accusations, and baseless hatred are unfortunately common, this verse reminds us that our experience is not unique, nor is it beyond the scope of divine understanding and compassion. When we are maligned, misunderstood, or unjustly forced to bear consequences for wrongs we did not commit, this psalm validates our pain, gives eloquent voice to our cry, and assures us that God sees and knows. It encourages us to bring our laments honestly and passionately before God, trusting in His ultimate justice and sovereign control, even when earthly systems fail and human adversaries seem insurmountable. Furthermore, it challenges us to cultivate profound empathy for those who are unjustly treated and to remember the call to respond to our persecutors with grace, forgiveness, and prayer, mirroring the perfect example of the One who perfectly fulfilled this prophecy. Our suffering, when endured righteously and offered to God, can become a point of deep solidarity with Christ and a powerful testimony to His enduring faithfulness and redemptive power.
Questions for Reflection
FAQ
Is Psalm 69:4 only about David?
While traditionally attributed to David and certainly reflecting experiences he might have had (e.g., persecution by Saul or Absalom), the language of Psalm 69:4 transcends a purely individual historical context. Its profound themes of unmerited suffering and forced restitution resonate universally across human experience. More importantly, the New Testament explicitly applies this verse to Jesus Christ, indicating a prophetic, dual fulfillment. Thus, it is both a deeply personal lament of the psalmist and a direct, divinely inspired prophecy concerning the Messiah.
What does "restored that which I took not away" mean?
This phrase describes a deep and absurd injustice, a profound perversion of righteousness. It means the psalmist was compelled to pay for, make amends for, or bear the consequences of something he did not steal, damage, or take. Imagine being falsely accused of a crime and then forced to pay a penalty or return an item, even though you are completely innocent. It highlights the complete moral and legal burden placed upon the psalmist, who is made to suffer or make restitution for another's wrongdoing or a false accusation. It's a powerful expression of vicarious suffering, where an innocent party is made to bear the cost of actions that are not their own.
How does this verse apply to me today?
Psalm 69:4 offers profound and enduring resonance for contemporary believers. It speaks directly to the reality of unmerited suffering, false accusations, and the painful experience of being maligned without cause in personal, professional, or even spiritual contexts. It reminds us that our Lord understands such pain intimately, having experienced it perfectly Himself. When you face injustice, this verse validates your experience and encourages you to bring your lament, your hurt, and your cries for vindication to God. It also calls us to cultivate empathy for others who suffer unjustly and reminds us that, in Christ, we have a High Priest who identifies with our weaknesses, having experienced the ultimate "hatred without a cause" and the burden of sins He did not commit (see Hebrews 4:15).
Christ-Centered Fulfillment
Psalms 69:4 finds its most profound and complete fulfillment in the person and redemptive work of Jesus Christ. The psalmist's lament, "They that hate me without a cause are more than the hairs of mine head," is directly quoted by Jesus Himself in John 15:25 to explain the baseless, irrational hatred He endured from the world. Indeed, Christ was hated and rejected by His own people (John 1:11), falsely accused by corrupt religious and political authorities (Matthew 26:59-60), and ultimately crucified by a mob that chose a murderer over Him (Luke 23:18-25). He was the ultimate innocent sufferer, enduring immense opposition from those who sought to "destroy" Him. The most striking fulfillment lies in the paradoxical phrase, "then I restored [that] which I took not away." Jesus, who knew no sin and committed no wrong (2 Corinthians 5:21; 1 Peter 2:22), perfectly "restored" or made full atonement for the sin of humanity—a sin He did not commit. He bore the penalty and made complete restitution for our rebellion against God, thereby bringing about reconciliation and peace between God and humanity (Colossians 1:19-20). His suffering was entirely vicarious, a perfect substitutionary sacrifice, fulfilling the psalmist's paradoxical cry by becoming the Lamb of God who truly takes away the sin of the world (John 1:29).