Exegetical and Hermeneutical Commentary of 1 Peter 4:13
But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
13. but rejoice ] The words of the beatitude of Mat 5:12 come back upon the Apostle’s mind, and are reproduced as from his own personal experience. When he had first heard them, he may well have counted them a strange thing. Now he has tried and proved their truth.
inasmuch as ye are partakers of Christ’s sufferings ] The Greek conjunction expresses more than the ground of the joy. Men are to rejoice in proportion as they are sharers in the sufferings of Christ. On the thought of this intercommunion in suffering between Christ and His people, see note on chap. 1Pe 1:11. Here “the sufferings of Christ” are those which He endured while on earth, those also which He endures now as the Head of His body, the Church, in His infinite sympathy with each individual member. Each faithful sufferer, accordingly, in proportion to the measure of his sufferings, becomes ipso facto a sharer in those of Christ. He fills up, in St Paul’s bold language, “what was lacking in the sufferings of Christ” (Col 1:24).
that, when his glory shall be revealed ] The thought is again closely parallel to that of chap. 1Pe 1:11. Literally the words run, in the revelation of His glory. As thought of by the Apostles, the “revelation of Christ” is identical with His coming to judge the quick and dead (Luk 17:30). The precise phrase “the revelation of His glory” is not found elsewhere, but it has an analogue in “the throne of His glory” in Mat 25:31.
Fuente: The Cambridge Bible for Schools and Colleges
But rejoice, inasmuch as ye are partakers of Christs sufferings – That is, sufferings of the same kind that he endured, and inflicted for the same reasons. Compare Col 1:24; Jam 1:2; See the notes at Mat 5:12. The meaning here is, that they were to regard it as a matter of rejoicing that they were identified with Christ, even in suffering. See this sentiment illustrated at length in the notes at Phi 3:10.
That, when his glory shall be revealed – At the day of judgment. See the notes at Mat 26:30.
Ye may be glad also with exceeding joy – Being admitted to the rewards which he will then confer on his people. Compare 1Th 2:19. Every good man will have joy when, immediately at death, he is received into the presence of his Saviour; but his joy will be complete only when, in the presence of assembled worlds, he shall hear the sentence which shall confirm him in happiness forever.
Fuente: Albert Barnes’ Notes on the Bible
But rejoice; be so far from being offended at your sufferings, as rather to reckon that there is great matter of rejoicing in them; their being trials makes them tolerable, but your being in them partakers of Christs sufferings makes them comfortable.
Inasmuch as ye are partakers of Christs sufferings; i.e. ye suffer:
1. As Christ did, for the confession of the truth, and so ye are such kind of sufferers as Christ was.
2. As members of Christ, ye suffer those evils which are laid out for those that belong to Christ, 1Th 3:3.
3. Ye are hereby conformed to Christ your Head.
4. Ye partake of the influence of what Christ suffered, for the sanctification of your sufferings: see Phi 3:10.
That, when his glory shall be revealed; viz. at his second coming, 1Pe 1:7; Col 3:4; 2Th 1:7.
Ye may be glad also with exceeding joy; a joy without any the least mixture of pain or grief. The rejoicing of the saints here is mixed with pain and heaviness, but shall be pure hereafter; they rejoice in hope now, but in enjoyment then.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. inasmuch asThe oldestmanuscripts read, “in proportion as”; “in as far as”ye by suffering are partakers of Christ’s sufferings, that is, byfaith enter into realizing fellowship with them; willingly for Hissake suffering as He suffered.
with exceeding joyGreek,“exulting joy”; now ye rejoice amidstsufferings; then ye shall EXULT,for ever free from sufferings (1Pe 1:6;1Pe 1:8). If we will not bearsuffering for Christ now, we must bear eternal sufferings hereafter.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But rejoice, inasmuch as ye are partakers of Christ’s sufferings,…. Not of his personal sufferings; though they were partakers of the benefits and blessings which come through them, and result from them, such as justification, peace, and pardon, and which are matter and ground of rejoicing; but of the sufferings of his body, the church, which is mystically himself; and are called his, because of the union between him and his people, and the sympathy he bears to them, and because they are endured for the sake of him and his Gospel, and conform the saints, and make them like unto him; and therefore suffering saints should rejoice in this, that their sufferings are accounted by Christ as his own, who in all their afflictions is afflicted; and that they are honoured to suffer for his name’s sake, and are hereby made like unto him:
that when his glory shall be revealed; the glory of his divine nature, as the only begotten Son of God, in which he will come and appear at the last day; and which, though incommunicable, will be more manifest to all men, and especially to the saints, who will know more of him, as the brightness of his Father’s glory, and the express image of his person; and when the glory of his office, as Mediator, will be more conspicuous, and shall be beheld by all that the Father has given to him; and also the glory of his human nature, which is now crowned with glory and honour at the right hand of God; and likewise the glory which he has in his hands for his people, even eternal glory and happiness: this is now, in a great measure, unseen, but it will then be revealed, both to the saints and in them; they will appear with Christ in glory, and have a glory both upon their souls and bodies. As they suffer with him, and for his sake, they will be glorified with him, when he shall come in his own glory, and in his Father’s glory, and in the glory of his holy angels: the consideration of which, as it must greatly encourage to suffer for his sake, so must be matter of great joy; as follows:
ye may be glad also with exceeding joy; a joy unspeakable, and full of glory, being made partakers of the glory of Christ, either in beholding, or in possessing it.
Fuente: John Gill’s Exposition of the Entire Bible
Inasmuch (). “In so far forth as” (“according to which thing”), old conjunction, in N.T. only here and 2Cor 8:12; Rom 8:26.
Ye are partakers of (). Present active indicative of , old verb (from , partner), to share in either with genitive (Heb 2:14) or dative as here ().
That ye may rejoice with exceeding joy ( ). Purpose clause with and second aorist passive subjunctive of , with the present middle participle of to exult (1:8), “that ye may rejoice exulting.” See 1:6-8 for this same idea associated with the second coming of Christ as here.
Fuente: Robertson’s Word Pictures in the New Testament
Inasmuch as ye are partakers. Compare Rom 8:17.
Be glad with exceeding joy [ ] . Lit., ye may rejoice exulting. See on ch. 1Pe 1:6.
Fuente: Vincent’s Word Studies in the New Testament
1) “But rejoice,” (Greek alla chairete) but rejoice ye — all of you not because of trials, but because they are helpful when received rightly.
2) “Inasmuch as ye are partakers of Christ’s sufferings (Greek koinoneite) means, “you share” the sufferings of Christ, Mat 25:40; Jas 1:2.
3) “That when his glory shall be revealed.” (Greek hina) “In order that” — a purpose clause — When His glory shall be (Greek apokalupsei) unveiled or disclosed, 2Ti 2:12.
4) “Ye may be glad also.” (Greek charate) “Ye may rejoice.” Why not rejoice at His taking us Home! Sufferings will be past, home at last!
5) “With exceeding joy.” (Greek agalliomenoi) with exultation, much elation. 2Co 12:9-10.
SUFFERING
May we not safely say, there is no book of the Bible which has not some reference to trial, whilst many parts are full of reference to the subject. In the Book of Psalms, e.g., out of one hundred and fifty Psalms, it is reckoned that in ninety some allusion is made to suffering! There is no saint in the Bible, of whose history we have any lengthened record, who was not called to endure trouble in some form; and very frequently the most eminent saints were most tried. Those who were called to important services, were generally trained in the school of affliction.
–Bowes
Payson, in the midst of great suffering, being asked if he saw any special reason for the visitation, replied, “No, but I am as well satisfied as if I should see ten thousand; God’s will is the very perfection of all reasons.
Windows For Sermons
Fuente: Garner-Howes Baptist Commentary
Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we are always to bear in mind this transition from the cross to the resurrection. But as this world is like a labyrinth, in which no end of evils appears, Peter refers to the future revelation of Christ’s glory, as though he had said, that the day of its revelation is not to be overlooked, but ought to be expected. But he mentions a twofold joy, one which we now enjoy in hope, and the other the full fruition of which the coming of Christ shall bring to us; for the first is mingled with grief and sorrow, the second is connected with exultation. For it is not suitable in the midst of afflictions to think of joy, which can free us from all trouble; but the consolations of God moderate evils, so that we can rejoice at the same time.
Fuente: Calvin’s Complete Commentary
(13) But rejoice.The opposite of being bewildered at it, for rejoicing in it implies a recognition of its character and purpose. The word rendered inasmuch as (which occurs also in 2Co. 8:12) seems to mean, in proportion as: the more nearly you are made to share Christs sufferings the more you should rejoice. In the Acts of St. Probus (a Cappadocian), when, after many other tortures, the judge ordered them to heat some nails and run them through his hands, the martyr exclaims, Glory to Thee, Lord Jesus Christ, who hast even deigned to let my hands be pierced for Thy names sake!
Christs sufferings.Rather, the sufferings of the Christ. (Comp. Note on 1Pe. 1:11.)
Thati.e., in order that. This is to be attached to think it not strange, but rejoicein order that at the revelation of His glory also (as now, in the sharing of His sufferings) ye may rejoice (the word is the same), exulting. Such a recognition of the meaning of suffering, such a rejoicing in suffering now, is a sure means to rejoicing in glory also hereafter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Rejoice Habitually.
Partakers of In actual bodily sufferings for Christ’s sake, thus identifying them with him. Then, at the time of the revelation of his glory, (1Pe 1:7; 1Pe 1:13,) in the day of judgment, they will “also reign with him.” 2Ti 2:12.
Be glad Better, rejoice.
The first rejoice is in sorrow and pain: this is with triumphant exultation.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 4:13. But rejoice, inasmuch, &c. But, in proportion to your partaking the sufferings of Christ, rejoice, that at the revelation of his glory, you may rejoice with exceeding great joy. Christ will not always be concealed from the eyes of men: there is a time coming, when he will make himself conspicuous to all, and be revealed from heaven, as theuniversal Judge, with the greatest glory, and most divine majesty. See 1Co 1:7.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:13 . ] Antithesis to ; non tantum mirari vetat Petrus, sed gaudere etiam jubet (Calvin); the measure of the joy is indicated by .
, not equivalent to, “that,” nor to, quando (Pott), but to, quatenus, in quantum; cf. Rom 8:26 , 2Co 8:12 .
is inexactly interpreted by Vorst. as: afflictiones Christi membris destinatae, nempe quas pii propter justitiam et evangelium Christi sustinent; they rather mean the sufferings which Christ Himself has endured. Of these the believers are partakers ( ), for the world shows the same enmity to them as to Christ, since it is He who is hated in them; cf. my commentary to Col 1:24 , and Meyer to 2Co 1:5 ; 2Co 1:7 (so, too, Wiesinger, Weiss, p. 293 f., Schott). Steiger [253] is wrong in thinking of the inward suffering endured by the Christian, whilst, by the power of Christ’s death, he dies unto sin.
The object to be supplied in thought to is the previously mentioned by the apostle.
] states the design of : the Christians are to rejoice now, in order that they may also ( lays stress on the future in relation to the present) rejoice , etc.; for this future joy is conditioned by that of the present, as the future partaking of the of Christ by the present sharing of His . [254] Schott unreasonably opposes as “grammatical pedantry” the application of to the preceding , for he remarks, it is the sufferings themselves which hold out to us the future joy. But he omits to consider that the . . . holds out future happiness to him only who finds his joy in it. Schott incorrectly appeals in support of his construction to Joh 11:15 .
It is not correct to explain, with Gerhard, etc., , .
. . . ] not “because of,” but “at” (Luther: “at the time of”) the revelation; cf. chap. 1Pe 1:17 . The expression: . (with which compare Mat 25:31 ), is to be found only here. By it the apostle indicates that he who is now a partaker of the sufferings of Christ, and rejoices in them (Col 3:4 ), will one day be partaker of His glory, and in it rejoice everlastingly. is added to by way of giving additional force to the idea (chap. 1Pe 1:8 ; Mat 5:12 ): quia prius illud (gaudium) cum dolore et tristitia mixtum est, secundum cum exsultatione conjungit (Calvin).
[253] “The . . consists in the inward fellowship of the sufferings of Christ, in the participation in that strength which arises from the justifying confidence in their value, and which causes us even to die unto sin.”
[254] Weiss (p. 291 ff.), while denying that Peter has the Pauline idea of community of life with Christ, supplements, as an intermediate thought that participation in the sufferings of Christ is the necessary mark of the true disciples. But this is to give a much too superficial conception of the relation, and could Peter haye thought it possible to be a disciple without community of life?
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
Ver. 13. But rejoice ] As the apostles did, Act 5:41 . See Trapp on “ Act 5:41 “
inasmuch as ye are partakers of Christ’s sufferings ] So they are called: 1. Because they are for his sake. 2. Because he suffereth with us; though not with a sense of pain, yet with a sense of pity; for in all our afflictions he is afflicted. 3. We fill up that which is behind of the sufferings of Christ, &c., Col 1:24 . See Trapp on “ Col 1:24 “
With exceeding joy ] Gr. , dancing a galliard, leaping levaltos, lifting up your heads, because your redemption draweth nigh. Vincentius, laughing at his tormentors, said that death and tortures were to Christians iocularia et ludicra, matters of sport and pastime; and walking upon hot burning coals, he boasted that he walked upon roses. Other martyrs said that they felt no more pain in the fire than if they lay upon a bed of down. Constantine embraced Paphnutius, and kissed his lost eye; so will Christ deal at the last day by his suffering servants.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] but in as far as ( , not “ in that ,” “ inasmuch as ,” E. V., nor quando , Pott: see reff.) ye are partakers with the sufferings of Christ (i. e. have a share, in your own persons, of those sufferings which He personally bare: cf. 2Co 4:10 ; Phi 3:10 ; Heb 13:13 &c. It is not the sufferings of Christ mystical in His Body the church (cf. Col 1:24 ) which are meant: in these the readers might bear their part, but could hardly be said ), rejoice, that ( simply of the scope of that joy, as the preparation for what follows) ye may also at (in, i. e. “in the day or time of:” not to be taken with , as indicating that at which or because of which the joy takes place) the revelation of His glory rejoice (aor.: before, of the habit of life; now , of the single event of that day) exulting (“quia prius illud cum dolore et tristitia mixtum est, secundum cum exultatione conjungit.” Calv.).
Fuente: Henry Alford’s Greek Testament
1Pe 4:13 . , so for as , i.e. , so far as your suffering is undeserved and for Christ’s name. , ye share the sufferings of the Messiah . The dative after . usually denotes the partner; here the thing shared as in Rom 15:27 ; 1Ti 5:22 ; 2Jn 1:11 ; and in LXX; Sap. 6:23; 3Ma 4:11 . This idea is expressed even more strongly by St. Paul (Col 1:24 ). It is derived from such sayings as the disciple is as his Master (Mat 10:24 f.) the sons of Zebedee must drink his cup, be baptised with his baptism (Mar 10:38 f.). To suffer in Christ’s name is to suffer as representing Christ and so to share His sufferings. . . ., from Mat 5:12 , . But St. Peter postpones the exultation. St. James (1Pe 5:10 ) follows Jesus in appealing to the pattern of the prophets. , the final revelation represents an original wordplay on the quoted = .
Fuente: The Expositors Greek Testament by Robertson
when, &c. = in (App-104.) the revelation (App-106.) also of His glory (see p. 1511).
revealed. See 1Pe 1:5, 1Pe 1:7, 1Pe 1:13.
with exceeding joy. Literally rejoicing greatly. See 1Pe 1:6, 1Pe 1:8.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] but in as far as (, not in that, inasmuch as, E. V., nor quando, Pott: see reff.) ye are partakers with the sufferings of Christ (i. e. have a share, in your own persons, of those sufferings which He personally bare: cf. 2Co 4:10; Php 3:10; Heb 13:13 &c. It is not the sufferings of Christ mystical in His Body the church (cf. Col 1:24) which are meant: in these the readers might bear their part, but could hardly be said ), rejoice, that ( simply of the scope of that joy, as the preparation for what follows) ye may also at (in, i. e. in the day or time of: not to be taken with , as indicating that at which or because of which the joy takes place) the revelation of His glory rejoice (aor.: before, of the habit of life; now , of the single event of that day) exulting (quia prius illud cum dolore et tristitia mixtum est, secundum cum exultatione conjungit. Calv.).
Fuente: The Greek Testament
1Pe 4:13. , even as) Glory answers to the measure of sufferings, but much more abundantly.-, ye are partakers) willingly.-, in the sufferings) 1Pe 4:1.-, , rejoice, that) That, here, is more than if he had said , because. By joy and desire we attain to joy and gladness. Comp. , that, Joh 8:56. The reward of joyful patience is had regard to here.-, with exulting joy) then free from all suffering.
Fuente: Gnomon of the New Testament
rejoice: 1Pe 1:6, Mat 5:12, Luk 6:22, Luk 6:23, Act 5:41, Act 16:25, Rom 5:3, 2Co 4:17, 2Co 12:9, 2Co 12:10, Jam 1:2, Jam 1:3
ye are: 1Pe 5:1, 1Pe 5:10, Rom 8:17, 2Co 1:7, 2Co 4:10, Phi 3:10, Col 1:24, 2Ti 2:12, Rev 1:9
when: 1Pe 1:5, 1Pe 1:6, 1Pe 1:13, Mat 16:27, Mat 25:31, Mar 8:38, Luk 17:30, 2Th 1:7-10, Rev 1:7
ye may: 1Pe 1:8, Isa 25:9, Isa 35:10, Isa 51:11, Mat 25:21, Mat 25:23, Mat 25:34
Reciprocal: Psa 34:19 – Many Pro 15:15 – but Pro 27:17 – so Isa 43:2 – when thou walkest Dan 3:23 – fell Hab 3:18 – I will rejoice Mal 3:3 – sit Mar 8:34 – take Joh 15:21 – all Joh 16:22 – and your Act 13:52 – were Rom 2:7 – glory Rom 3:23 – of Rom 8:18 – the glory Rom 8:30 – he justified Rom 12:12 – Rejoicing 1Co 1:7 – coming 2Co 6:10 – sorrowful Phi 1:7 – partakers of my Phi 1:29 – it is Phi 4:4 – alway 2Ti 1:8 – be thou Heb 3:14 – we are Jam 1:12 – the crown 1Pe 3:14 – if 1Pe 5:9 – the same 1Jo 4:17 – as
Fuente: The Treasury of Scripture Knowledge
FELLOWSHIP IN SUFFERING
Ye are partakers of Christs sufferings.
1Pe 4:13
If you do think of the troubles of others when you are in trouble yourselves, you should always think how mercifully you have been spared, and thank God that the burden you are called upon to bear is not so heavy as the burdens which are often laid upon others.
I. No trials or troubles come by chance.There is no such thing as chance. Nothing ever happens without a cause. We may not always be able to detect the cause, it is true, but it exists nevertheless. It is not right, therefore, to say that troubles are the result of bad luck. No trouble ever comes upon us for which there is not a reason. Whatever our afflictions and trials may be, they are always consistent with the wisdom and justice of God. We should always be ready to say with David, I know, O Lord, that Thy judgments are right, and that Thou in faithfulness hast afflicted me. All who have real faith in God know well that He does nothing without a good reason, and so they never complain at occurrences which interfere with their plans and cross their desires.
II. Whenever it comes, and however it comes, suffering is for our good.This, naturally, is a hard lesson to learn, and it is only after you have become true followers of Christ, Who suffered as man never will suffer, that you will realise the blessedness of suffering. For as long as you regard the business and pleasure of this world as all that is worth living for, so long will you rebel against everything that interferes with your enjoyment of earthly things. From the constant experience of life, as well as from the Scriptures, we learn that suffering is a blessing. But notwithstanding this, it too often happens that professing Christians will never acknowledge that suffering is a Godsend when it comes to themselves. They are ready enough to speak of the blessings of tribulation when they are free from grief and trouble, but the moment they feel the chastening hand of God they begin to repine, to question Gods mercy, and to harden their hearts just as Pharaoh did hundreds of years ago. This very often happens, even in the case of those who are really striving to follow the example which Christ has given us. You will find that, unless you are very watchful indeed, you will fall into the same error whenever any great trouble comes upon you. Besides, you may be very certain that Satan will do all in his power to make you think that you have been unjustly afflicted every time trouble does come. We have need to pray for that faith which sees the loving hand of God even in the hour of the bitterest trial.
III. Patience in suffering.It is quite possible to understand that suffering is for our good, and yet at the same time to feel impatience if our trial is heavier or if it lasts longer than we think necessary. But as we are not fit judges in the matter, and as we know that God never lays upon us burdens heavier than we can bear, we must learn the lesson of patience under suffering, however hard that lesson may be. You may sometimes feel tempted to think that your trials are too severe, but such thoughts imply a want of confidence in the mercy of Christ. If you are called upon to suffer much and to suffer long, pray for strength to endure it patiently. Pray that you may be able to say from your heart, Not my will, but Thine be done.
IV. Let us learn to imitate Christ in our behaviour towards those who may be the instruments of our affliction.Much of the suffering endured in the world is inflicted by those around us. Pain and trouble of every kind is brought upon Christians by the malice and sinfulness of the godless. But because the wicked are often the instruments in the hand of God for our correction, just as the heathen tribes of old became the instruments which God made use of to chastise the rebellious Israelites, it does not follow that we should bear any ill-will to them on that account. For if we show un-Christian resentment towards them, we not only show resentment towards God, but we fail to imitate Christs conduct towards those who were instrumental in causing Him so much suffering. If ye are counted worthy to be partakers of Christs sufferings, pray for grace to follow His example Who, when He was reviled, opened not His lips.
Rev. W. S. Randall.
Illustrations
(1) Two painters were employed to decorate the interior of a large cathedral in Rome. They stood on a platform fixed high above the pavement of the building. One of the painters, forgetting where he was, began to step slowly backwards to judge the effect of the painting before him. His companion suddenly saw his danger. There was no time for words. In another moment his friend would have fallen to certain destruction, so with great presence of mind he seized a wet brush and flung it against the picture, spattering it with great blotches of paint. The painter started forward to save his work, and so was at once out of danger. He then learned how his life had been saved, and with tears of gratitude thanked his preserver. Thus it is in life. We get altogether absorbed with the pictures of this world. We become so entirely taken up with the favourite occupations of life that we get into great peril unconsciouslygreater peril by far than the painter was in when he stood on the edge of that scaffolding. He was only in danger of losing his life, but those who become absorbed with the world are in danger of losing their souls. Then it is that the hand of God in mercy dashes out the pictures we have been forming of earthly happiness, and clouds the fair prospect of uninterrupted prosperity which we have been contemplating from our position of fancied security. This He does to save us from everlasting ruin.
(2) A few years ago there lived in a village near Burnley a little girl who was cruelly persecuted in her own home because she was a Christian. She struggled on bravely, seeking her strength at the altar, and rejoicing because she was a partaker of Christs sufferings. The struggle was too much for her weak frame, but He willed it so. One day the angel of death came for her suddenly. She had fought the good fight, and her sufferings were ended for ever. When they came to take off the clothes from her poor dead body, they found a piece of paper sewn inside the front of her dress, and on it was written, He opened not His mouth. A poor simple village maiden, and yet what a noble example her short life was of true Christian resignation under suffering. It is not easy to do good to those that hate us; to bless them that persecute us; to keep silence when the godless taunt; to hear bitter words without feeling revengeful thoughts; but if we intend to follow the example of Christ we must learn, as that village maiden did, to endure persecution patiently.
Fuente: Church Pulpit Commentary
1Pe 4:13. They would not rejoice in the sufferings as though they are things that give pleasure in themselves. To pretend to find such to be enjoyable would be affectation. The rejoicing is over the thought of being a partaker or partner with Christ. If His disciples share in his suffering they may expect to have a part in His glory when the day of redemption arrives.
Fuente: Combined Bible Commentary
1Pe 4:13. But in as far as ye partake in the sufferings of the Christ, rejoice. The article the is prefixed to Christ here, as if Peter had now in view His official character, or wished to call special attention to Christs as the only sufferings of interest in the present connection. It is the simple Christ in the previous notices of His sufferings (chap. 1Pe 1:11; 1Pe 1:19, 1Pe 2:21, 1Pe 3:18, 1Pe 4:1). In any case it is not the sufferings of the mystical Christ, but those of the personal Christ that are meant. The fellowship intended is fellowship with Christ in the things which He Himself suffered. Peter is not referring apparently to the deep mystery of a fellowship of life between Christ and believers in all things, which is the theme which Paul expounds (Gal 2:20; Php 3:10, etc.), but to the simple fact that the world hates Christians because it hates Christ in them, and they, therefore, have to endure the same contradiction of sinners which He had to endure. In this sense they share in His sufferings, and because this is the case their trials may well be a cause of joy to them, and not of amazement. The point goes higher, says Leighton. Though we think not the sufferings strange, yet may we not well think that rule somewhat strange, to rejoice in them? No, it will be found as reasonable as the other, being duly considered; and it rests upon the same ground, which is well able to bear both. . . . But add we this, and truly it completes the reason of this way in our saddest sufferings, that in them we are partakers of the sufferings of Christ. The term rendered inasmuch as by the A. V. means in 2Co 8:12, however, in proportion as; and in Rom 8:26 it seems to have the same sense (= we know not what we should pray for, in proportion to the need, to the propriety of the case). Here, therefore, the idea is probably that we should rejoice in our trials not merely because we are participants in what Christ suffered, but in so far as that is the case with us. The only sufferings which can bring us joy are those which we share with Him, sufferings like His. And the measure of the participation is the measure of the joy.
in order that also in the revelation of his glory ye may rejoice exultant. The particular expression, the revelation of His glory, is peculiar to this passage. The same idea, and in part the same phrase, have met us, however, already in chap. 1Pe 1:8. Peter had listened no doubt to his Lords own prophecies of the time when the Son of man shall come in His glory (Mat 25:31, etc.). He speaks here, therefore, of two joys which are open to the Christian. He distinguishes between them, and at the same time indicates the relation in which the one stands to the other. There is a present joy, a light sown for the righteous, a gladness for the upright in heart (Psa 97:11), which suffering, instead of quenching it, should kindle. And there is the joy which the unveiling of the glory of the once suffering Christ shall bring with it,a joy exultant (on which term see chap. 1Pe 1:8) surpassing this lifes measure. When the former is enjoined in the rejoice of the first half of the verse, it is expressed in the present tense; what is meant being a disposition of joy which has to be maintained all through the burdened present. When the latter is presented in the rejoice (unfortunately changed by the A. V. into be glad, as if there had been a change in the term) of the second half it is given in a different tense, which points to a joy destined to enter once for all in connection with one great event, the revelation of Christs glory. And the former is in order to the latter. The capacity for finding a softened, holy joy in the sufferings of the present, in so far as these are shared with Christ, is the condition of the capacity for entering into the radiant joy of the future glory.
Fuente: A Popular Commentary on the New Testament
4:13 {13} But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
(13) Another reason: because the afflictions of the godly and the wicked differ very much, and chiefly in three points. First, because the godly communicate with Christ in the afflictions, and therefore shall in their time also be partakers of his glory.
Fuente: Geneva Bible Notes
We can also rejoice in these sufferings because when we experience them we share in Christ’s sufferings. That is, we experience what Jesus did during His time on earth as He continued faithful to God’s will. God will glorify us just as He will glorify Jesus. Therefore we can rejoice now at that prospect (cf. 1Pe 1:6-7; 1Pe 1:10-11; 1Pe 2:21; Act 5:41). The revelation (uncovering, Gr. apokalypsis) of Jesus Christ’s glory is most likely a reference to the Second Advent that includes the Rapture and the Second Coming (cf. 1Pe 1:7; 1Pe 1:13). At both of these appearings His glory will become manifest, to the church at the Rapture and to the world at His second coming.
Our present experience as we suffer for Christ’s sake is similar to a pregnant woman who feels discomfort and even pain as she anticipates her due date. When she gives birth, however, joy at the delivery of her child replaces the pain that she felt during her pregnancy. Similarly we groan now, but the hope of future joy should encourage us to hang on (cf. 2Co 4:17-18).