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1 Peter 2:21-23

21. For even hereunto were ye called: because Christ also suffered for
us, leaving us an example, that ye should follow his steps:

21. In hoc enim vocati estis; quoniam Christus quoque passus est pro
vobis, relinquens vobis exemplum, ut sequeremini vestigia ejus:

22. Who did no sin, neither was guile found in his mouth:

22. Qui quum peccatum non fecisset, nec inventus esset dolus in ore
ejus;

23. Who, when he was reviled, reviled not again; when he suffered, he
threatened not; but committed himself to him that judgeth righteously:

23. Quum probro afficeretur, non regerebat; quum pateretur, non
comminabatur; causam vero commendabat ei qui juste judicat.


21 For even hereunto were ye called For though his discourse was
respecting servants, yet this passage ought not to be confined to that
subject. For the Apostle here reminds all the godly in common as to
what the condition of Christianity is, as though he had said, that we
are called by the Lord for this end, patiently to bear wrongs; and as
he says in another place that we are appointed to this. Lest, however,
this should seem grievous to us, he consoles us with the example of
Christ. Nothing seems more unworthy, and therefore less tolerable, than
undeservedly to suffer; but when we turn our eyes to the Son of God,
this bitterness is mitigated; for who would refuse to follow him going
before us?

But we must notice the words, Leaving us an example [33] For as he
treats of imitation, it is necessary to know what in Christ is to be
our example. He walked on the sea, he cleansed the leprous, he raised
the dead, he restored sight to the blind: to try to imitate him in
these things would be absurd. For when he gave these evidences of his
power, it was not his object that we should thus imitate him. It has
hence happened that his fasting for forty days has been made without
reason an example; but what he had in view was far otherwise. We ought,
therefore, to exercise in this respect a right judgment; as also
Augustine somewhere reminds us, when explaining the following passage,

"Learn of me, for I am meek and lowly in heart."
(Matthew 11:29.)

And the same thing may be learnt from the words of Peter; for he marks
the difference by saying that Christ's patience is what we ought to
follow. This subject is handled more at large by Paul in Romans 8:29,
where he teaches us that all the children of God are foreordained to be
made conformable to the image of Christ, in order that he might be the
first-born among many brethren. Hence, that we may live with him, we
must previously die with him.

22 Who did no sin This belongs to the present subject; for, if any one
boasts of his own innocence, he must know that Christ did not suffer as
a malefactor. He, at the same time, shews how far we come short of what
Christ was, when he says, that there was no guile found in his mouth;
for he who offends not by his tongue, says James, is a perfect man.
(James 3:2.) He then declares that there was in Christ the highest
perfection of innocency, such as no one of us can dare claim for
himself. It hence appears more fully how unjustly he suffered beyond
all others. There is, therefore, no reason why any one of us should
refuse to suffer after his example, since no one is so conscious of
having acted rightly, as not to know that he is imperfect.

23 When he was reviled, or, reproached. Here Peter points out what we
are to imitate in Christ, even calmly to bear wrongs, and not to avenge
wrongs. For such is our disposition, that when we receive injuries, our
minds immediately boil over with revengeful feelings; but Christ
abstained from every kind of retaliation. Our minds, therefore, ought
to be bridled, lest we should seek to render evil for evil.

But committed himself, or, his cause. The word cause is not expressed,
but it is obviously understood. And Peter adds this for the consolation
of the godly, that is, that if they patiently endured the reproaches
and violence of the wicked, they would have God as their defender. For
it would be a very hard thing for us, to be subjected to the will of
the ungodly, and not to have God caring for our wrongs. Peter,
therefore, adorns God with this high attribute, that he judgeth
righteously, as though he had said, "It behoves us calmly to bear
evils; God in the meantime will not neglect what belongs to him, but
will shew himself to be a righteous judge." However wanton then the
ungodly may be for a time, yet they shall not be unpunished for the
wrongs done now to the children of God. Nor is there any cause for the
godly to fear, as though they were without any protection; for since it
belongs to God to defend them and to undertake their cause, they are to
possess their souls in patience.

Moreover, as this doctrine brings no small consolation, so it avails to
allay and subdue the inclinations of the flesh. For no one can recumb
on the fidelity and protection of God, but he who in a meek spirit
waits for his judgment; for he who leaps to take vengeance, intrudes
into what belongs to God, and suffers not God to perform his own
office. In reference to this Paul says, "Give place to wrath," (Romans
12:19) and thus he intimates that the way is closed up against God
that he might not himself judge, when we anticipate him. He then
confirms what he had said by the testimony of Moses, "Vengeance is
mine." (Deuteronomy 32:35.) Peter in short meant this, that we after
the example of Christ shall be more prepared to endure injuries, if we
give to God his own honor, that is, if we, believing him to be a
righteous judge, refer our right and our cause to him.

It may however be asked, How did Christ commit his cause to the Father;
for if he required vengeance from him, this he himself says is not
lawful for us; for he bids us to do good to those who injure us, to
pray for those who speak evil of us. (Matthew 5:44.) To this my reply
is, that it appears evident from the gospel-history, that Christ did
thus refer his judgment to God, and yet did not demand vengeance to be
taken on his enemies, but that, on the contrary, he prayed for them,
"Father," he said, "forgive them." (Luke 23:34.) And doubtless the
feelings of our flesh are far from being in unison with the judgment of
God. That any one then may commit his cause to him who judgeth
righteously, it is necessary that he should first lay a check on
himself, so that he may not ask anything inconsistent with the
righteous judgment of God. For they who indulge themselves in looking
for vengeance, concede not to God his office of a judge, but in a
manner wish him to be an executioner. He then who is so calm in his
spirit as to wish his adversaries to become his friends, and endeavors
to bring them to the right way, rightly commits to God his own cause,
and his prayer is, "Thou, O Lord, knowest my heart, how I wish them to
be saved who seek to destroy me: were they converted, I should
congratulate them; but if they continue obstinate in their wickedness,
for I know that thou watchest over my safety, I commit my cause to
thee." This meekness was manifested by Christ; it is then the rule to
be observed by us.
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[33] Calvin has "you" instead of "us," and has also "you" after
"suffered." The authority as to MSS. is nearly equal; but the verse
reads better with having "you" in both instances, as the verb "follow"
is in the second person plural, "that ye may follow in his footsteps."
The word for "example" is hupogrammon, a copy set before scholars to be
imitated, and may be rendered "a pattern." -- Ed.