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1Pe_2:23. The second feature: the patience of Christ in His sufferings. A reference, however slight, to Isa_53:7, cannot but be recognised.
ὃς λοιδορούμενος οὐκ ἀντελοιδόρει , πάσχων οὐκ ἠπείλει ] De Wette and Wiesinger rightly draw attention to the climax between λοιδορ . and πάσχων , ἀντελοιδ . and ἠπείλει ; λοιδορία omnis generis injuriae verbales; παθήματα omnis generis injuriae reales (Gerhard).
ἀντιλοιδ . ἅπ . λεγ .; cf. ἀντιμετρέω Luk_6:38.
ἠπείλει , is here used of threat of vengeful recompense. The announcements of divine judgment on unbelievers, to which Christ more than once gave expression, are of a different nature, and cannot be considered as an ἀπειλεῖν , in the sense in which that word is here used. Comp. with this passage the exhortation of the apostle, chap. 1Pe_3:9.
παρεδίδου δὲ τῷ κρίνοντι δικαίως ] παρεδίδου not in a reflexive sense: “He committed Himself” (Winer p. 549 [E. T. 738]; de Wette),[153] neither is causam suam (Gerhard, etc.) nor ΚΡΊΣΙΝ (from ΚΡΊΝΟΝΤΙ ) to be supplied; the supplement is rather ΛΟΙΔΟΡΟῦΣΘΑΙ and ΠΆΣΧΕΙΝ (Wiesinger, Schott). Luther’s translation is good: “He left it to Him.”[154]
Didymus arbitrarily understands παρεδίδου of Christ’s prayer for His enemies;[155] the meaning is rather that Christ left it to the God who judges justly to determine what should be the consequences of the injustice done to Him on those who wrought it. That His desire was only that they should be punished, is not contained in ΠΑΡΕΔΊΔΟΥ (similarly Hofmann). Consequently the reference formerly made in this commentary to Jer_9:20; Jer_20:12, as illustrative of the passage, is erroneous. With Τῷ ΔΙΚΑΊΩς ΚΡΊΝΟΝΤΙ , cf. chap. 1Pe_1:17 : ΤῸΝ ἈΠΡΟΣΩΠΟΛΉΠΤΩς ΚΡΊΝΟΝΤΑ , “a direct designation of God, whose just judgment is the outcome of His being” (Wiesinger).
[153] In Mar_4:29, too, to which de Wette appeals, παραδιδόναι has no reflexive force; see Meyer on this passage.
[154] The Vulg. strangely translates: tradebat judicanti se injuste; according to which Lorinus interprets: tradidit se Christus sponte propriaque voluntate tum Judaeis, tum Pilato ad mortem oblatus. Cyprian (de bono patientiae) and Paulinus (Ephesians 2) quote the passage as it stands in the Vulg. Augustin (Tract. in John xxi.) and Fulgentius (ad Trasimarch. lib. I.), on the other hand, have juste.
[155] From the fact that Christ’s prayer is not mentioned here, de Wette unwarrantably concludes that it was unknown to the writer of the epistle.