For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps, who didn’t sin, “neither was deceit found in his mouth.” When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously.
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1 Peter 2:19-23 sits inside this longer paragraph.
Servants, be in subjection to your masters with all respect: not only to the good and gentle, but also to the wicked. For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps, who didn’t sin, “neither was deceit found in his mouth.” When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously. He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds. For you were going astray like sheep; but now you have returned to the Shepherd and Overseer of your souls.
Parallel Translations
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For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God.
For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God.
For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps,
who didn’t sin, “neither was deceit found in his mouth.”
When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously.
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For it is thankeworthye yf a man for conscience towarde god endure grefe sufferinge wrongfully.
For what prayse is it if when ye be buffeted for youre fautes ye take it paciently? But and yf when ye do well ye suffer wronge and take it paciently then is there thanke with God.
For herevnto verely were ye called: for Christ also suffered for vs levinge vs an insample that ye shuld folowe his steppes,
which dyd no sinne nether was ther gyle founde in his mouth:
which when he was reviled reviled not agayne: when he suffered he threatened not: but committed the cause to him that iudgeth ryghteously
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For this is thanke worthie, if a man for conscience toward God endure griefe, suffering wrongfully.
For what praise is it, if when ye be buffeted for your faultes, yee take it paciently? but and if when ye doe well, ye suffer wrong and take it paciently, this is acceptable to God.
For hereunto ye are called: for Christ also suffred for you, leauing you an ensample that ye should follow his steppes.
Who did no sinne, neither was there guile found in his mouth.
Who when hee was reuiled, reuiled not againe: when hee suffered, hee threatned not, but comitted it to him that iudgeth righteously.
Cross-references (100)
- 1 John 2:6 (v21) he who says he remains in him ought himself also to walk just like he walked.
- Isaiah 53:7 (v23) He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before…
- Isaiah 53:9 (v22) They made his grave with the wicked, and with a rich man in his death, although he had done no violence, nor was any deceit in his mouth.
- 1 Peter 4:19 (v23) Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.
- Matthew 16:24 (v21) Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.
Show all 96 cross-references
- John 13:15 (v21) For I have given you an example, that you should also do as I have done to you.
- Ephesians 5:2 (v21) Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- Hebrews 12:3 (v23) For consider him who has endured such contradiction of sinners against himself, that you don’t grow weary, fainting in your souls.
- Hebrews 4:15 (v22) For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like…
- 2 Corinthians 5:21 (v22) For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- 1 John 3:16 (v21) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
- Psalms 37:5 (v23) Commit your way to Yahweh. Trust also in him, and he will do this:
- 1 John 3:5 (v22) You know that he was revealed to take away our sins, and no sin is in him.
- 1 Corinthians 11:1 (v21) Be imitators of me, even as I also am of Christ.
- 1 Peter 2:19 (v20) For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God.
- Matthew 5:10-12 (vv19–20) Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. “Blessed are you when people…
- Philippians 2:5 (v21) Have this in your mind, which was also in Christ Jesus,
- 1 Peter 2:24 (v21) He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- 1 Peter 3:17 (v20) For it is better, if it is God’s will, that you suffer for doing well than for doing evil.
- 1 Peter 4:1 (v21) Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has…
- Matthew 11:29 (v21) Take my yoke upon you, and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.
- Acts 4:29 (v23) Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
- Hebrews 7:26-27 (v22) For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; who…
- 1 Peter 2:20 (v19) For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is…
- 1 Peter 3:14-17 (v19) But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.” But sanctify the…
- 1 John 2:1 (v22) My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ,…
- Revelation 14:5 (v22) In their mouth was found no lie, for they are blameless.
- Luke 6:32 (vv19–20) If you love those who love you, what credit is that to you? For even sinners love those who love them.
- 2 Timothy 1:12 (vv19, 23) For this cause I also suffer these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to…
- 1 Peter 3:9 (vv21, 23) not rendering evil for evil, or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a…
- Acts 8:32-35 (v23) Now the passage of the Scripture which he was reading was this, “He was led as a sheep to the slaughter. As a lamb before his shearer is…
- Acts 14:22 (v21) strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
- Romans 8:29 (v21) For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
- 1 Corinthians 15:10 (v19) But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but…
- 1 Peter 3:14 (v20) But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.”
- 1 Peter 4:14-16 (v20) If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is…
- Psalms 31:5 (v23) Into your hand I commend my spirit. You redeem me, Yahweh, God of truth.
- Matthew 10:38 (v21) He who doesn’t take his cross and follow after me, isn’t worthy of me.
- Luke 23:41 (v22) And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.”
- John 15:21 (v19) But they will do all these things to you for my name’s sake, because they don’t know him who sent me.
- Romans 13:5 (v19) Therefore you need to be in subjection, not only because of the wrath, but also for conscience’ sake.
- 2 Timothy 4:8 (v23) From now on, the crown of righteousness is stored up for me, which the Lord, the righteous judge, will give to me on that day; and not to…
- Hebrews 9:28 (v22) so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting…
- 1 Peter 3:18 (v21) Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the…
- Psalms 10:14 (v23) But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless.
- Psalms 38:12-14 (v23) They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long. But I, as…
- Psalms 119:86 (v19) All of your commandments are faithful. They persecute me wrongfully. Help me!
- Luke 14:26-27 (v21) “If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he…
- Luke 23:46 (v23) Jesus, crying with a loud voice, said, “Father, into your hands I commit my spirit!” Having said this, he breathed his last.
- John 16:33 (v21) I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.”
- 2 Corinthians 1:12 (v19) For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of…
- 2 Corinthians 8:1 (v19) Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia,
- Genesis 18:25 (v23) May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May…
- Psalms 7:11 (v23) God is a righteous judge, yes, a God who has indignation every day.
- Psalms 85:13 (v21) Righteousness goes before him, And prepares the way for his steps.
- Psalms 96:13 (v23) before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.
- Matthew 5:47 (v20) If you only greet your friends, what more do you do than others? Don’t even the tax collectors do the same?
- Matthew 27:4 (v22) saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.”
- Matthew 27:19 (v22) While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered…
- Matthew 27:23-24 (v22) But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!” So when Pilate saw…
- Matthew 27:39-44 (v23) Those who passed by blasphemed him, wagging their heads, and saying, “You who destroy the temple, and build it in three days, save…
- Mark 14:60-61 (v23) The high priest stood up in the middle, and asked Jesus, “Have you no answer? What is it which these testify against you?” But he stayed…
- Mark 15:29-32 (v23) Those who passed by blasphemed him, wagging their heads, and saying, “Ha! You who destroy the temple, and build it in three days, save…
- Luke 22:64-65 (v23) Having blindfolded him, they struck him on the face and asked him, “Prophesy! Who is the one who struck you?” They spoke many other things…
- Luke 23:9 (v23) He questioned him with many words, but he gave no answers.
- Luke 23:34-39 (v23) Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots. The people…
- Luke 23:47 (v22) When the centurion saw what was done, he glorified God, saying, “Certainly this was a righteous man.”
- John 1:47 (v22) Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”
- John 8:46 (v22) Which of you convicts me of sin? If I tell the truth, why do you not believe me?
- John 8:48-49 (v23) Then the Jews answered him, “Don’t we say well that you are a Samaritan, and have a demon?” Jesus answered, “I don’t have a demon, but I…
- John 19:9-11 (v23) He entered into the Praetorium again, and said to Jesus, “Where are you from?” But Jesus gave him no answer. Pilate therefore said to him,…
- Acts 9:1 (v23) But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest
- Acts 17:31 (v23) because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given…
- Romans 2:5 (v23) But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the…
- Ephesians 5:10 (v20) proving what is well pleasing to the Lord.
- Ephesians 6:9 (v23) You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and…
- 2 Thessalonians 1:5 (v23) This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of God’s Kingdom, for which you also…
- 2 Timothy 3:12 (v21) Yes, and all who desire to live godly in Christ Jesus will suffer persecution.
- Hebrews 2:10 (v21) For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of…
- Revelation 12:11 (v21) They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death.
- Revelation 19:11 (v23) I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes…
- Psalms 35:19 (v19) Don’t let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes.
- Psalms 38:19 (v19) But my enemies are vigorous and many. Those who hate me without reason are numerous.
- Psalms 69:4 (v19) Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are…
- Matthew 26:67 (v20) Then they spat in his face and beat him with their fists, and some slapped him,
- Mark 8:34-35 (v21) He called the multitude to himself with his disciples, and said to them, “Whoever wants to come after me, let him deny himself, and take up…
- Luke 9:23-25 (v21) He said to all, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. For whoever desires to save…
- Luke 24:26 (v21) Didn’t the Christ have to suffer these things and to enter into his glory?”
- Acts 7:59 (v23) They stoned Stephen as he called out, saying, “Lord Jesus, receive my spirit!”
- Acts 9:16 (v21) For I will show him how many things he must suffer for my name’s sake.”
- Acts 17:3 (v21) explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you,…
- 1 Thessalonians 3:3 (v21) that no one would be moved by these afflictions. For you know that we are appointed to this task.
- 1 Thessalonians 4:2 (v21) For you know what instructions we gave you through the Lord Jesus.
- 1 Peter 1:20 (v21) who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake,
- Mark 14:65 (v20) Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, “Prophesy!” The officers struck him with the…
- 1 Corinthians 4:11 (v20) Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place.
96 distinct cross-references across this passage (100 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
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John Calvin 1540 · Public Domain On vv19–23 19 For this is thankworthy The word grace or…
19 For this is thankworthy The word grace or favor, has the meaning of praise; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved; but that they who patiently bear injuries and wrongs are worthy of praise and accepted by God. To testify that it was acceptable to God, when any one from conscience towards God persevered in doing his duty, though unjustly and unworthily treated, was at that time very necessary; for the condition of servants was very hard: they were counted no better than cattle. Such indignity might have driven them to despair; the only thing left for them was to look to God.
For conscience towards God means this, that one performs his duty, not from a regard to men, but to God. For, when a wife is submissive and obedient to her husband, in order to please him, she has her reward in this world, as Christ says of the ambitious, who looked to the praise of men, (Matthew 6:16.) The same view is to be taken of other cases: When a son obeys his father in order to secure his favor and bounty, he will have his reward from his father, not from God. It is, in short, a general truth, that what we do is approved by God, if our object be to serve him, and if we are not influenced by a regard to man alone. Moreover, he who considers that he has to do with God, must necessarily endeavor to overcome evil with good. For, God not only requires that we should be such to every one as he is to us, but also that we should be good to the unworthy and to such as persecute us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv19, 21, 23 The taking away of an objection: Indeed the condition…
The taking away of an objection: Indeed the condition of servants is hard, especially if they have froward masters: but this their subjection shall be so much the more acceptable to God, if his will prevails more with servants, than the masters’ injuries.
Because he maketh a conscience of it to offered God, by whose good will and appointment, he knoweth this burden is laid upon him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–23 19 For this is thankworthy, if a man for…
19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
Ver. 19. This is thankworthy] τουτο γαρ χαρις εστι. God accounts himself hereby gratified, as it were, and even beholden to such sufferers, this being the lowest subjection and the highest honour men can yield unto their Maker. God will thank such, which is condescensio stupenda, a wonderful condescension.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv19–23 For this is thank-worthy; in the Greek the substantive…
For this is thank-worthy; in the Greek the substantive is put for the adjective: the sense is either, this is acceptable to God, and will be graciously rewarded by him; or, this is praise-worthy, and will be your glory, as 1Pe 2:20.
For conscience toward God; out of respect to God, and a desire of pleasing him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv21–22 Observe here, two farther arguments to excite and move…
Observe here, two farther arguments to excite and move Christians to patience under unjust sufferings.
1. Hereunto, says the apostle, were ye called, that is, by your profession of Christianity: religion obliges you to suffer with patience; you must bear the cross, before you wear the crown; to this you are called, and with this you have been acquainted.
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2. You should not think much to suffer patiently, when you suffer unjustly, because Christ, your captain and guide, did so freely before you; he was the most meek and patient endurer that ever was, of the greatest and most wrongful sufferings that ever were.
Note here, That although the example of our Saviour be here propounded to us with a special regard to the particular virtue of patience under unjust sufferings, yet ought it to be extended to all graces and duties, and improved as a pattern for the love and practice of universal holiness: Leaving us an example, that ye should follow his steps.
The practice and example of the holy Jesus, in all the ordinary acts of his obedience, ought to be propounded by all his disciples and followers as the grand pattern of our imitation; it being a safe and unerring example, an easy familiar example, a powerful and encouraging example, and the most instructive and universal example that ever was given to the world, being a most absolute and perfect pattern of holiness.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv19–23 For what glory is it, if, when ye be…
For what glory is it, if, when ye be buffeted for your faults,.... Which ye have committed, and are guilty of, and are truly such:
ye shall take it patiently? to be silent, and not murmur when beaten, within measure, for real faults, is no great honour, nor does it deserve any praise; it is the least that can be done:
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but if, when ye do well; either in their master's service, or rather in the business of religion, and the things of God; as when what they do is according to the will of God, and from love to him, and in faith, and in the name and strength of Christ, and to the glory of God; without all which there is no well doing:
and suffer for it; reproach and persecution, by words or blows, in person or property:
ye take it patiently; without grieving and repining, or answering again, and making any returns:
this is acceptable with God; is agreeably to his will, and grateful in his sight, what he is well pleased with, is reckoned grace with him; and though it is his own grace, and of his own bestowing, he will reward it with glory.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19, 21, 22 For conscience toward God - From a pure desire…
For conscience toward God - From a pure desire of pleasing him. Grief - Severe treatment.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–23 Verse 19. For this is thankworthy] If, in a…
Verse 19. For this is thankworthy] If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 1Pe 2:21-23. For even hereunto — Namely, to suffer…
1Pe 2:21-23. For even hereunto — Namely, to suffer wrongfully, and to bear such treatment with patience and meekness; are ye Christians called; because Christ — Whose followers you profess to be, pure and spotless as he was; suffered for us — Not only hard speeches, buffetings, and stripes, but deep and mortal wounds, even the ignominious and painful death of crucifixion; leaving us — When he returned to heaven; an example of suffering patiently for well-doing; that ye should follow his steps — Of innocence and patience. Who did no sin — And therefore did not deserve to suffer any thing; neither was guile — Any insincerity, or dissimulation, or the least mis-spoken word, found to drop from his mouth — This is an allusion to the words of Isaiah, concerning the Messiah, Isa 53:9; neither was any deceit in his mouth. Who, when he was reviled — As he frequently was, being called a Samaritan, a glutton, a wine-bibber, a blasphemer, a demoniac, one in league with Beelzebub, a perverter of the nation, and a deceiver of the people; he reviled not again — In any one instance: he did indeed once say to the Jews, Ye are of your father the devil, and the works of your father ye will do. This, however, was not a reviling speech, but a true description of their character, and a prediction that they would murder him; and when he suffered — All kinds of insults and tortures, till they ended in his death on the cross; he threatened not the vengeance which he had it in his own power to have executed; but committed himself to him that judgeth righteously — The only solid ground of patience in affliction. In all these instances, the example of Christ was peculiarly adapted for the instruction of servants, who easily slide into sin or guile, reviling their fellow-servants, or threatening them, the natural result of anger without power.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19–23 For this is thank-worthy - Margin, “thank.” Greek, “This…
For this is thank-worthy - Margin, “thank.” Greek, “This is grace,” (χάρις charis). Doddridge renders the expression, “This is graceful indeed.” Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (see 1Pe 2:20, “this is acceptable to God” - χάρις παρὰ Θεῷ charis para Theō;) that is, this will be regarded by him with favor. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (compare Luk 17:9-10;) but that such conduct would meet with his approbation.
If a man for conscience toward God - If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.
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Endure grief - That is, endure that which is suited to produce grief, or that which is wrong.
Suffering wrongfully - Suffering injury, or where there is “injustice,” (πάσχων ἀδίκως paschōn adikō̄s.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark:
(1) That if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.
(2) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue. which they who are in it are required to exercise, is “patience under wrongs.” Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.
(3) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit, however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honor the gospel; and the slave and the martyr may do more to honor the gospel than if they were both permitted to enjoy liberty and life undisturbed.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19, 23 Take notice that this is praiseworthy, an effect of…
Take notice that this is praiseworthy, an effect of God’s grace, a thing acceptable to God, when you suffer injuries patiently; whereas it is not glory, nothing that deserves commendation or reward, either before God or man, to suffer for doing ill, as a malefactor, who deserves punishments. But it is glorious and meritorious for you to suffer as Christians, and for the Christian faith: be not then ashamed to suffer in this manner. These sufferings are marks of God’s favour towards you, and you have the example of Christ, which you must imitate. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19–23 Reason for subjection even to froward masters.
Reason for subjection even to froward masters.
thankworthy-- (Luk 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare Pe1 2:20).
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for conscience toward God--literally, "consciousness of God": from a conscientious regard to God, more than to men.
endure--Greek, "patiently bear up under": as a superimposed burden [ALFORD].
grief--Greek, "griefs."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv19–23 19. Is thankworthy—Literally, grace; meaning here, the fruit of…
19. Is thankworthy—Literally, grace; meaning here, the fruit of divine grace.
Conscience—A consciousness of God’s presence and precious comfort filling the soul.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv19–23 19. For this is thankworthy] The word charis, commonly…
19. For this is thankworthy] The word charis, commonly translated “grace,” is here used in the sense, which attaches also to the Latin gratia, as in ago tibi gratias, and the French mille graces, of thanks or cause for thanks. So in Luk_6:32 the same word is used in “what thank have ye,” where the context shews that it is equivalent to a “reward,” and in that case, as in this, a reward from God. It is not unreasonable to suppose that St Peter’s choice of the term was determined by the use of it which St Luke records in his report of the Sermon on the Plain.
for conscience toward God] Literally, consciousness of God, i.e. of His presence as seeing, judging, helping, rewarding, His suffering servants. The phrase is analogous to the “conscience of the idol” in 1Co_8:7.
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suffering wrongfully] Natural impulse, one might almost say natural ethics, sanctions the burning indignation and desire to retaliate which is caused by the sense of wrong. Here, as in the Sermon on the Mount (Mat_5:39), which this teaching distinctly reproduces, that is made the crucial instance in which the Christian is to shew that the law of Christ is his rule of life. It is obvious that in this case the allowance of any exception to the rule would make it altogether inoperative. Each party in a dispute or quarrel thinks himself at the moment in the right, and it is only by acting on the principle that the more he believes himself to be in the right the more it is his duty to submit patiently, that a man can free himself from an endless entanglement of recriminations and retaliations.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19–23 (19) For this is thankworthy.—“This,” viz., what goes before,…
(19) For this is thankworthy.—“This,” viz., what goes before, which is further explained in what follows. Quite literally it is, for this is grace, or else (for, like grâce in French, ‘the word has the double signification) this is thanks. The passage has some little importance in controversy, as some of the older Roman Catholic divines pressed it into the service of the supererogation theory. “This is grace,” they said, means “this deserves grace as its reward.” It is needless to point out how shallow a view of duty is implied in the thought that it was more than duty to be thus submissive. Still taking the first translation, others would interpret, “this is a mark of grace”—i.e., shows that you are Christians indeed; or, “this is a gift of grace”—i.e., a supernatural and heroic virtue, such as must have come from God, and not from you.” These two interpretations make good sense in themselves, but they seem not to suit the context (“what glory is it”) quite so well as our authorised rendering, and they ignore the sayings of our Lord, which must certainly have been in St. Peter’s mind, recorded in Luk_6:27-35, especially Luk_6:32-34, and again in Luk_17:9. The thought is that where duty is both obvious and easy (as is the case with good masters), people do not lavish gratitude for the performance of it. The best of masters hardly feels grateful to the best of servants for doing his duty, though he will be grateful for the spirit and manner in which it is done. Here the “thanks” are put quite generally, as in the first passage in St. Luke: “this is a matter for thanks.” It does not say as yet who is to pay the thanks, and we may naturally conclude that the master so served, and all who are cognisant of the service, are the persons meant.
For conscience toward God endure grief, suffering wrongfully.—This does not mean “if a man is afflicted for his religion’s sake.” Rather, the conscience towards God, or, perhaps, rather, consciousness of God, is thrown in to guard against any false theory that patience by itself is a thankworthy thing. However unjust the man’s treatment may be, and however little he may resent it in act, it is not thankworthy unless his resignation be grounded on consciousness of God’s presence. A resignation which comes from stolid want of feeling, or stoical fatalism, or from the sense that it is no good to seek redress—such resignation is sinfully defective. The two necessary qualifications, before patience can become in any sense meritorious, are (1) that the suffering should be undeserved, (2) that the man should recognise in it the hand of God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv19–23 For this is thankworthy; literally, this is grace (comp.…
For this is thankworthy; literally, this is grace (comp. Luk_6:32, Poi uJmin cariv ejsti; "What thank have ye?" where the parallel passage in St. Matthew is Tina misqon e]cete; "What reward have ye?"). A comparison of these passages seems to show that cariv and misqov are used in a similar sense as expressive of God"s condescending love. In his gracious tenderness he speaks of reward, though we deserve only punishment; he even speaks of thanks, though we deserve only condemnation. Other possible explanations are, "This is the work of God"s grace;" or, "This is lovely;" or, "This is favor;" or "This implies" or "This causes favor with God." If a man for conscience toward God; literally, for conscience of God; that is, consciousness of God"s presence, of his will, of our duties to him. This is better than to take the genitive as subjective, and to interpret, "because of the consciousness of God," because he sees and knows all that we do and say and think. (comp 1Co_8:7, where "conscience of the idol" seems to mean a belief or half-belief in the real existence of the god supposed to be represented by the idol) Endure grief, suffering wrongfully ; literally, griefs, lupav. (comp. luphqentev 1Pe_1:6) St. Peter echoes our Lord"s teaching in the sermon on the mount. (Mat_5:39)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv19–23 19. Thankworthy. “Acceptable” in the Revision. If a man…
19. Thankworthy. “Acceptable” in the Revision. If a man suffers wrong for conscience sake, God notes his suffering and approves of his conduct.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain On v21 1 Peter
1 Peter
CHRIST THE EXEMPLAR
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1Pe 2:21.
These words are a very striking illustration of the way in which the Gospel brings Christ’s principles to bear upon morals and duty. The Apostle is doing nothing more than exhorting a handful of slaves to the full and complete and patient acceptance of their hard lot, and in order to teach a very homely and lowly lesson to the squalid minds of a few captives, he brings in the mightiest of all lessons by pointing to the most beautiful, most blessed, and most mysterious fact in the world’s history--the cross of Christ. It is the very spirit of Christianity that the biggest thing is to regulate the smallest duties of life. Men’s lives are made up of two or three big things and a multitude of little ones, and the greater rule the lesser; and, my friends, unless we have got a religion and a morality that can and will keep the trifles of our lives right there will be nothing right; unless we can take those deepest truths, make them the ruling principles, and lay them down side by side with the most trivial things of our lives, we are something short. Is there nothing in your life or mine so small that we cannot bring it into captivity and lift it into beauty by bringing it into connection with saving grace? Christ also suffered for us, leaving us an example. This is the first thing that strikes me, and I intend it also by way of introduction. Look how the Apostle has put the points together, as though there are two aspects which go together and cannot be rendered apart, like the under side and the upper side of a coin. ‘Christ also suffered for us,’ and so for us says all the orthodox. ‘Leaving us an example’--there protests all the heretics. Yes, but we know that there is a power in both of them, and the last one is only true when we begin with the first. He suffered for us. There, there, my friends, is the deepest meaning of the cross, and if you want to get Christ for an example, begin with taking Him as the sacrifice, for He gave His life for you. Don’t part the two things. If you believe Him to be Christ, then you take Him at the cross: if you want to see the meaning of Christ as an example, begin with Him as your Saviour. ‘Because Christ also suffered for us, leaving us an example that ye should follow His steps.’ These are the words, and what God hath joined together let no man put asunder. With these few remarks I shall deal with the words a little more exhaustively, and I see in them three things--the sufferings of Christ our gain, the sufferings of Christ our pattern, and the suffering of Christ our power to imitate.
And first of all that great proclamation which underlies the whole matter--Christ also suffered for us. The sufferings of Christ are thereby our gain. I shall not dwell on the larger questions which these words naturally open for us, and I shall content myself with some of the angles and side views of thought, and one to begin with is this: It is very interesting to notice how, as his life went on, and his inspiration became more full, this Apostle got to understand, as being the very living and heart centre of his religion, the thing which at first was a stumbling-block and mystery to him. You remember when Christ was here on earth, and was surrounded by all His disciples, the man who actually led antagonism to the thought of a saving Messiah, was this very Apostle Peter. How he displayed his ignorance in the words, ‘This shall not be unto Thee, O Lord’; and you remember also how his audacity rose to the height of saying, ‘Why cannot I follow Thee now, Lord? I will lay down my life for Thy sake,’ so little did he understand the purposes of Christ’s suffering and Christ’s death. And even after His resurrection we don’t find that Peter in his early preaching had got as far as he seems to have got in this letter from which my text is taken. You will notice that in this letter he speaks a great deal about the sufferings of Christ, which he puts side by side and in contrast with God’s glorifying of His Son. Christ’s cross, which at first had come to him as a rejection, has now come to him in all its reality, and to him there was the one grand thing, ‘He suffered for us,’ as though he realises Christ in all His beauty and purity, and not only as a beautiful teacher and dear friend. That which at first seemed to him as an astounding mystery and perfect impossibility, he now comes to understand. With those two little words, ‘for us,’ where there was before impossibility, disappointment, and anomaly, the anomaly vanishes, although the mystery becomes deeper. In one sense it was incomprehensible; in another sense it was the only explanation of the fact. And, my friends, I want you to build one thought on this. Unless you and I lay hold of the grand truth that Jesus Christ died for us, it seems to me that the story of the Gospel and the story of the cross is the saddest and most depressing page of human history. That there should have been a man possessed of such a soul, such purity, such goodness, such tenderness, such compassion, and such infinite mercy--if there were all this to do nothing but touch men’s hearts and prick and irritate them into bitter enmity--if the cross were the world’s wages to the world’s best Teacher, and nothing more could be said, then, my friends, it seems to me that the hopes of humanity have, in the providence of God, suffered great disaster, and a terrible indictment stands against both God and man. Oh, yes, the death of Jesus Christ, and the whole history of the world’s treatment of Him, is an altogether incomprehensible and miserable thing--a thing to be forgotten, and a thing to be wept over in tears of blood, and no use for us unless we do as Peter did, apply all the warmth of the heart to this one master key, ‘for us,’ and then the mystery is only an infinitude of love and mercy. What before we could not understand we now begin to see, and to understand the love of God which passeth all understanding. Oh, my friends, I beseech you never think of the cross of Christ without taking those two words. It is a necessary explanation to make the picture beautiful: ‘for us,’ ‘for us’; ‘for me, for me.’ And then notice still further that throughout the whole of this Epistle the comparative vagueness of the words ‘for me’ is interpreted definitely. So far as the language of my text is concerned there can be nothing more expressive, more outspoken, or more intelligible, ‘Christ also suffered for us,’ for our realm. But that is not all that Peter would have us learn. If you want to know the nature of the work, and what the Saviour suffered on the cross for our behalf, advantage, and benefit, here is the definition in the following verse, ‘Who His own self bare our sins in His own body on the tree, that we being dead to sins should live unto righteousness.’ ‘For us,’ not merely as an example; ‘for us,’ not merely for His purity, His beautiful life and calm death; no, better than all that, though a glorious example it is. He has taken away our sins, we are sprinkled with the blood of Jesus Christ; ‘for us’ in the sense of the words in another part of the Epistle, ‘Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot,’ and if so, we are living examples of what Christ our Saviour has done for the whole world.
There is another point I want to speak about in dwelling on the first part of the text. If you will read this Epistle of Peter at your leisure, you will see that while with Paul both make the cross of Christ the centre of their teaching, Paul speaks more about His death, and Peter more about His sufferings. Throughout the letters of Peter the phrase runs, and the phrase has come almost entirely into modern Christian usage from this Apostle. Paul speaks about the death, Peter speaks of the sufferings. The eye-witness of a Loving Friend, the man who had stood by His side through much of His sufferings {though he fled at last}, a vivid imagination of His Master’s trials, and a warm heart, led Peter to dwell not only on the one fact of the death, but also on the accompaniments of that awful death, of the mental and physical pain, and especially the temper of the Saviour. I shall not dwell on this, except to make one passing remark on it, viz., that there is a kind of preaching which prevails among the Roman Catholic Church, and is not uncommon to many of the Protestant churches, which dwells unduly on the physical fact of Christ’s death and sufferings. I think, for my part, we are going to the other extreme, and a great many of us are losing a very great source of blessing to ourselves and to those whom we influence, because we don’t realise and don’t dwell sufficiently on the physical and mental sorrows and agony He went through with the death on the cross; and one bad effect of all this is that Christ’s atonement has become to be a kind of theological jungle, and I don’t know that the popular mind can have in the ordinary way any better means of the deliverance of Christ’s cross from this theological maze than a little more frankness and honesty in dwelling on the sorrows and pain of our dear Lord.
Now a word about the second part. The sufferings of Christ as represented here in the text are not only for our gain but our pattern, leaving us an example that we should follow His steps. We are not concerned here about the general principles of Christian ethics, and I don’t think I need dwell on them at all as being great blessings to us; and passing from that I would rather dwell on the one specific thought before us--on the beautiful life, the gracious words, the gentle deeds, the wisdom, the rectitude, the tenderness, the submission to the Father and the oblivion to Himself, which characterises the whole life of Jesus Christ, from the very first up to the agony on the cross. We have looked to Him as our gain, and as the head and beginning of our salvation, and now we have to turn from that mysterious and solemn thought and look to Him as an ideal pattern by which our life should be moulded and shaped. ‘Leaving us an example.’ Just as Elijah’s mantle dropped from him as he rose, so Christ in going up to the Father fluttered down on the world a pattern which He had in His sufferings. He goes away, but the pattern abides with us. ‘Leaving us an example.’ The word used here is translated quite correctly. The word example is a very remarkable and unusual one; it means literally a thing to be retained. You put a copyhead before a child, and tell him to copy it, and trace it over till he retains it; or, to come to modern English, you put the copyhead on the top of a page. What blots, pothooks, and angles you and I make as we are trying to write on the top of the page of life. See, there is the pattern. Lo, another man hath written above, and you are asked to make your life exactly the same, the same angles and the same corners--to make your life in all respects coincide with that. My friends, we shall all have to take our copybooks to the Master’s desk some day. There will be a headline there which Christ hath written, and one which we have written, and how do you think we shall like to put the two side by side? My friends, we had better do it to-day than have to do it then. There is the pattern life; the copy is plain. I don’t think I need say any more about the other metaphor contained here. The Divine Exemplar has left us the headline that we should follow His footsteps, and it is a blessed thought to know that we are to follow in His own steps. ‘What, cannot I follow Thee now?’ said Peter once, and you remember when the Apostle had been restored to his office, the words of the Saviour were--’Feed My lambs; feed My sheep; feed My lambs, follow thou Me.’ This is also our privilege. As a guide going across a wet moor with a traveller calls out, ‘Step where I step, or else you will be bogged,’ so we must tread in the steps of the Saviour, and then we shall come safe on the other side. Tread in His steps, aye, in the steps which are marked with bleeding feet, for ‘He suffered and left us an example.’ I will just add one word, dear friends, to deepen the thought in its impressiveness, that the cross of Christ it to be the pattern of our lives. It stands alone, thank God, for mighty power in its relation to the salvation of the world, and it stands alone in awful terror. You and I are, at the very worst, but at the edge of the storm which broke in all its dreadful fury over His head; we love to go but a little way down the hillside, while He descended to the very bottom; we love to drink but very little of the cup which He drained the last drop of and held it up empty and reversed, showing that nothing trickled from it, and exclaimed, ‘The cup which My Father hath given Me have I drunk.’ But although alone in all its mighty power, and though alone in all its awful terror, it may be copied by us in two things--perfect submission to our Maker, and non-resistance and meekness with regard to man. There is only one way of carrying the cross of Christ, which God lays on us all, and that is bowing our back. If we resist, it will crush us, and if we yield we have something to endure; and there is but one thing which enables a man to patiently bear the sorrows and griefs which come to us all, and that is the simple secret, ‘Father, not as I will, but Thy will be done.’ Christ suffered for us, leaving us an example that we should follow in His footsteps, and when we patiently do this the rod becomes a guiding staff, and the crown of thorns a crown of glory.
But my text reminds me that the sufferings of Christ are not only our gain and our pattern, but they are also our power to imitate--the power to fight the battle for Christ. Example is not all. The world wants more than that. The reason for men’s badness is not because they have not plenty of patterns of good. If a copyhead could save the world it would have been saved long ago. Patterns of good are plenty; the mischief is we don’t copy them. There are footsteps in abundance, but then our legs are lame, and we cannot tread in them, and what is the use of copies if we have a broken pen, muddy ink, and soiled paper? So we want a great deal more than that. No, my friends, the world is not to be saved by example. You and I know that the weakness and the foolishness of men know a great deal better than the wisest of men ever did, so we want something more. Examples don’t give the power nor the wish to get it. Is not that true about you? Don’t you feel that if this is all which religion has given you it stops short? The gospel comes and says, ‘If you love Christ Jesus because you know that He died for you,’ then there will be something else than the copybook. That copy and pattern will be laid to your heart and transferred there. You will not have to go on trying to make a bungling imitation; you will get it photographed on your spirit, and on your character more distinctly and more clearly down to the very minutest shade of resemblance to the Master, and with simple loving trust you will go on from strength to strength glorifying God in your life. They that begin with the cross of Christ, and make the sacrifice their all in all, will advance heavenward joyously; the cross and the sacrifice will be the pattern of your pilgrimage here, and the perfectness of your characters unto the likeness of the Son. The cross is the agency of sanctification as well as the means of forgiveness--saving grace to save us from the world, saving grace to help us everywhere and in everything for our salvation, and saving grace to help us to conquer our self-will, and saving grace to bind us to Him, whose abundant goodness and gratitude no man can tell. If we love Him we shall keep His commandments; if we love them we shall grow in grace, and not else. None else, my brother, my sister, but the Eternal Exemplar stands there as our refuge; and if you want to be filled with this all-saving grace, deep down to the bottom of His tender heart, if you want to be good, and of pure mind, then you have to begin with that Saviour who died for you, and trust to the cross for your forgiveness. Then listen to Him saying, ‘Any man who comes after Me, let him take up My cross’--take it up, mark--’and follow Me.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv19, 20, 22 this is thankworthy
this is thankworthy
Grace (imparted). 1Pe 3:7; Rom 6:1; 2Pe 3:18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v21 The inspiring example of Christ:
The inspiring example of Christ:
v. 21. For even hereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow His steps;
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v. 22. who did no sin, neither was guile found in His mouth;
v. 23. who, when he was reviled, reviled not again; when He suffered, he threatened not, but committed Himself to Him that judgeth righteously;
v. 24. who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed.
v. 25. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.
The first reason for suffering wrong readily is the good pleasure of God, the second is that of the Christian’s calling, as it is typified in the example of Christ: For to this end you were called, because also Christ suffered for us, leaving you an example that you should follow His footsteps. That is a part of the believer’s calling, that is the fate which was held out before him at the very time of his conversion, namely, that he will indeed be an heir of eternal glory, but that the way leading to this glorious bliss is also one of much tribulation, Act 14:22. Incidentally, the disciple is not above his Master, and Christ Himself serves as a type, example, or pattern to the believers that we should follow His footsteps, be as much like Him as possible, grow more like Him every day. This example He set before us in His suffering during His whole life, and particularly at the time of His last great Passion. The meekness and humility, the patience and endurance which Christ showed at this time should always stand out strongly before the eyes of the Christians.
The individual instances in which His example stands out with such marked emphasis are now named: Who did not commit sin, neither was deceit found in His mouth, who, being reviled, reviled not in return, suffering did not threaten, but left it to Him that judges righteously. See Isa 53:9. The suffering of the Messiah was in no way merited by His own transgressions of the divine Law; even upon His direct challenge the Jews were unable to convict Him of a single sin, Joh 8:46. In both His actions and His words Christ was unblamable. Even those sayings of Christ which were deliberately branded as lies by His enemies were without guile, altogether true. Not one of the accusations which the members of the Sanhedrin brought against the Lord was substantiated. When Christ was scorned, cursed, covered with the vilest epithets, He did not return in kind in a single instance. What He had taught His disciples in the Sermon on the Mount He kept in every way. Even His apparently harsh rebukes were not personal vilifications, no expressions of hatred, but words of warning to show His opponent the foolishness of his self-hardening. In the midst of the most bitter sufferings, as when He was nailed to the cross, He did not threaten His jubilant persecutors, but, instead, pleaded with His heavenly Father to forgive them their sin. Far from seeking His own revenge, He placed the entire matter into the hands of His heavenly Father, the just Judge, that He might adjust the affair as He should think best. Surely we believers that confess Christ, that bear His name, should be willing to bear His reproach with the same patience.
Just wherein the secret of the Christian’s ability to bear injustice and wrong lies, is shown in the next verse: Who Himself bore our sins in His own body on the wood, in order that we, having gotten rid of our sins, should live to righteousness, by whose wounds you are healed. Here the vicarious suffering of Christ is plainly taught, as in Isa 53:4. Christ, of whom it had been stated that He had no sin, stepped into our place and took upon Himself the burden of our sins, as our great Substitute. They were laid upon His body, His person: He was considered the greatest sinner of all times. Thus He assumed also the guilt of our sins, He took upon Himself their punishment. He ascended the wooden altar of the cross, the accursed tree, loaded down with their terrible weight. And all this He did in order to give us the benefit of His suffering and death. It is now possible for us, having gotten rid of our sins in the manner indicated, to spend our entire life in living in conformity with the holy will of God, in true righteousness. Without the vicarious suffering and death of Christ we should never have been able to reach this state, to obtain this ability; but faith in His redemption gives us the power, since He became wounded that we might be healed, since He became sick that we might be made whole. What an inspiring example, what a compelling motive, what a divine source of power!
But the apostle repeats his thought, clothing it in another picture, in order to give it the proper emphasis: For you were like sheep gone astray, but you have now been turned back to the Shepherd and Bishop of your souls. See Isa 53:6. That is true of all men by nature; they have turned away from the God of their life, of their salvation, following their own sinful bent, walking the way of sin and of destruction. It is due to the redemption of Christ and to the proclamation of this redemption in the Word of the Gospel that we have been turned, brought back, literally turned ourselves back, from the ways of sin and death to God and life, by the power transmitted to us in the Gospel-call. In accepting God as our Father, we, at the same time, have turned to Christ, to the Bishop and Shepherd of our souls, to Him who, as the one Good Shepherd, brought us home out of the desert of sin and is now daily leading us in the green pastures of His gracious Word. Truly, the sheep of Christ are provided for in a wonderful way, they live secure under the guiding staff of Him who laid down His life for them.
Summary
In continuing his admonitions, the apostle describes the true growth in holiness on Jesus Christ as the true Foundation, resulting in the spiritual house of the royal priesthood which the Christians form; he gives specific admonitions to be obedient to the government and to masters, holding up before his readers the inspiring example of Christ.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v21 Connecting Statement:
Connecting Statement:
Peter continues speaking to people who are servants in people's houses.
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it is to this that you were called
Here the word "this" refers to believers enduring while suffering for doing good, as Peter has just described. This can be stated in active form. AT: "God has called you to this" (See: Active or Passive)
for you to follow in his steps
"so that you would follow his footprints." Peter speaks of following Jesus' example in the way that they suffer as if one were walking on the same path that Jesus had taken. AT: "so that you would imitate his behavior" (See: Metaphor)
neither was any deceit found in his mouth
This can be stated in active form. AT: "neither did anyone find deceit in his mouth" (See: Active or Passive)
neither was any deceit found in his mouth
Here "deceit" refers to words that a person speaks that are intended to deceive other people. AT: "neither did he speak any lies" (See: Metonymy)
When he was reviled, he did not revile back
To "revile" someone is to speak abusively to another person. This can be stated in active form. AT: "When people insulted him, he did not insult them back" (See: Active or Passive)
gave himself to the one who judges justly
"he entrusted himself to the one who judges justly." This means that he trusted God to take away his shame, which had been put on him by those who treated him harshly.
translationWords
call
Christ
suffer
commit
sin
deceive
judge
just
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v21 2:21-25 While there is no explicit change of address…
2:21-25 While there is no explicit change of address here, the general character of these verses makes them applicable to all believers. • These verses might incorporate an early Christian hymn or confession about Christ (2:22-25). Its focus is on the redemptive sufferings of Christ in language drawn largely from Isaiah 52:13–53:12.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.