(22) Who did no sin.--This verse is not to be taken by itself, but in the closest conjunction with the following. It is not the sinlessness of Christ by itself that is here set as an example before the servants, but His sinlessness in combination with His ill-treatment, or rather, His meekness under the combination. St. Peter again adapts the words of Isaiah (Isaiah 53:9) to his purpose. The word there was one of violent transgression; St. Peter substitutes the simple word which he had used in 1Peter 2:20, "fault"--"who never made a fault"--such as household servants were often committing--"neither was guile found in His mouth"--again referring to what was common with servants--petty acts of dishonesty, and petty deceits to screen themselves from punishment. One thing which lends special point to the allusion to Isaiah's prophecy is that Israel is in that passage spoken of under the title of God's "servant," a thought familiar to St. Peter long ago in connection with Christ. (See Note on Acts 3:13.)

Verse 22. - Who did no sin, neither was guile found in his mouth. St. Peter is quoting the Septuagint Version of Isaiah 53:9, almost exactly, the word ἁμαρτίαν, sin, being substituted for ἀνομίαν, lawlessness ("violence" in our version). We should notice that the Messiah, whose example is here set before Christian slaves, is called by the prophet "the Servant of Jehovah" (Isaiah lit. 13). Slaves were often tempted to deceit and guile; they must look to the Lord Jesus, and strive to copy his innocence and his truth. The verb εὑρίσκεσθαι, to be found, is sometimes said to be used, by a Hebraism, for the simple verb "to be." Winer says, "Between these two verbs, however, there is always this distinction, that, whilst εϊναι, indicates the quality of a thing in itself, εὑρίσκεσθαι indicates the quality in so far as it is discovered, detected, recognized, in the subject" ('Greek Grammar,' 65:8).

2:18-25 Servants in those days generally were slaves, and had heathen masters, who often used them cruelly; yet the apostle directs them to be subject to the masters placed over them by Providence, with a fear to dishonour or offend God. And not only to those pleased with reasonable service, but to the severe, and those angry without cause. The sinful misconduct of one relation, does not justify sinful behaviour in the other; the servant is bound to do his duty, though the master may be sinfully froward and perverse. But masters should be meek and gentle to their servants and inferiors. What glory or distinction could it be, for professed Christians to be patient when corrected for their faults? But if when they behaved well they were ill treated by proud and passionate heathen masters, yet bore it without peevish complaints, or purposes of revenge, and persevered in their duty, this would be acceptable to God as a distinguishing effect of his grace, and would be rewarded by him. Christ's death was designed not only for an example of patience under sufferings, but he bore our sins; he bore the punishment of them, and thereby satisfied Divine justice. Hereby he takes them away from us. The fruits of Christ's sufferings are the death of sin, and a new holy life of righteousness; for both which we have an example, and powerful motives, and ability to perform also, from the death and resurrection of Christ. And our justification; Christ was bruised and crucified as a sacrifice for our sins, and by his stripes the diseases of our souls are cured. Here is man's sin; he goes astray; it is his own act. His misery; he goes astray from the pasture, from the Shepherd, and from the flock, and so exposes himself to dangers without number. Here is the recovery by conversion; they are now returned as the effect of Divine grace. This return is, from all their errors and wanderings, to Christ. Sinners, before their conversion, are always going astray; their life is a continued error.Who did no sin,.... He was in the likeness of sinful flesh; he looked like a sinful man, being born of a sinful woman, and keeping company with sinful men, being himself a man of sorrows, greatly afflicted, and at last put to death. He was traduced as a sinner by his enemies, and had all the sins of his people on him, which he bore, and made satisfaction for, and were the reason of his sufferings; but he had no sin in his nature, nor did he commit any in his life:

neither was guile found in his mouth; though it was diligently sought for, by the Scribes and Pharisees; there was no deceit in his lips, no falsehood in his doctrine, any more than there was immorality in his conversation; he was an Israelite indeed on all accounts, and in the fullest sense of that phrase; reference is had to Isaiah 53:9 and this is observed, partly to show that Christ suffered not for himself, or for any sins of his own, but for the sins of others, for which he was very fit, since he had none of his own; and partly as an argument for patience in suffering; for since Christ suffered, who had no sin, nor did any, nor could any be found in him, charged upon him, and proved against him; and which sufferings of his he bore with patience; then how much must it become sinful men to bear their sufferings patiently, though they may not be criminal with respect to the things for which they suffer, but yet are so in other things, whereas Christ was not criminal, nor blameworthy in anything?