Exegetical and Hermeneutical Commentary of 1 Peter 2:20
For what glory [is it,] if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [for it,] ye take it patiently, this [is] acceptable with God.
20. if, when ye be buffeted for your faults, ye shall take it patiently ] Literally, if when ye are buffeted, being in fault, ye shall endure it. The common practice of Roman life, as of all countries in which slavery has prevailed, made the blow with the hand, the strict meaning of “buffeting” (Mar 14:65), or the stroke of the scourge, a thing of almost daily usage.
this is acceptable with God ] The Greek word is the same as that rendered “thankworthy” in the previous verse. It would obviously have been better, though “acceptable” expresses the sense fairly enough, to have retained that word here also.
Fuente: The Cambridge Bible for Schools and Colleges
For what glory is it – What honor or credit would it be.
If, when ye be buffeted for your faults – That is, if you are punished when you deserve it. The word buffet ( kolaphizo) – means, to strike with the fist; and then to strike in any way; to maltreat, Mat 26:67; Mar 14:65; 1Co 4:11; 2Co 12:7. Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of pun ishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible. The word rendered for your faults, is sinning, ( hamartanontes.) That is, if being guilty of an offence, or having done wrong. The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honor in it.
Ye shall take it patiently – If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honor. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other case, but there would be the feeling that you deserved all that you received, and the spirit evinced in that case could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done. The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and complaining; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong.
This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connection with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.
This is acceptable with God – Margin, as in 1Pe 2:19, thank. It is that which is agreeable to him, or with which he is pleased.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. For what glory is it] It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For what glory is it? What praise or glory do you get by it? Or, what great matter do you do? This interrogation hath the force of negation, but is to be understood comparatively; it is worthy of praise to suffer patiently, even when men suffer justly, but worthy of little in comparison of suffering patiently when unjustly.
This is acceptable with God: this shows what is meant by thank-worthy, 1Pe 2:19; and the apostle adds what kind of thanks or praise he intends, viz. not that which is of man, (which many times may fail, even when men patiently suffer injuries), but that which is of God, to which believers should especially have respect.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. whatGreek, “whatkind of.”
glorywhat peculiarmerit.
buffetedthe punishmentof slaves, and suddenly inflicted [BENGEL].
this isSome oldestmanuscripts read, “for.” Then the translation is, “Butif when . . . ye take it patiently (it is a glory), for thisis acceptable.”
acceptableGreek,“thankworthy,” as in 1Pe2:19.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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.
Fuente: John Gill’s Exposition of the Entire Bible
For what glory ( ). Qualitative interrogative (what kind of glory). “What price glory?” is old word from (, to call), report, praise, glory, here only in N.T.
If ye shall take it patiently ( ). First-class condition with and future active indicative of , for which see Jas 1:12. Same condition also in next sentence (‘ , etc.).
When ye sin (). Present active participle of (continued repetition).
And are buffeted for it ( ). Present passive participle of , late word (from fist), only in N.T. (cf. Mt 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Mt 5:10-12).
When ye do well (). Present active participle of as in verse 15.
And suffer for it ( ). Present active participle of (verse 19). No “for it” in the Greek here or in the previous sentence.
This is acceptable with God ( ). “This thing (neuter) is thanks (verse 19) by the side of () God (as God looks at it).”
Fuente: Robertson’s Word Pictures in the New Testament
What glory [ ] . Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.
Buffeted [] . See Mt 26:67 : struck with the fist. This whole passage, vv. 19 – 24, bears the mark of Peter’s memories of the scene of Christ ‘s last sufferings (see Introduction) – the blows of the servants, the scorn of the highpriest, the silent submission of Jesus, the cross, the stripes.
Fuente: Vincent’s Word Studies in the New Testament
1) “For what glory is it “ For (poion) “what kind” of (kleos) earthly glory is it.
2) “If when ye be buffeted for your faults If going on sinning (disobeying both God and your master) ye be buffeted.”
3) “Ye shall take it patiently?” Ye should remain (patiently) or uprotesting. Rom 3:23.
4) “But if, when ye do well.” In contrast with bearing up under buffeting for sinning, if when you pursue well doing, a course of conduct that is right.
5) “And suffer for it, ye take it patiently.” And suffer for right conduct — if you endure it patiently, faithfully.
6) “This is acceptable with God.” This kind of behavior is gracious or favorable with, in close association with, God. What God favors, God blesses. Mat 6:33.
Fuente: Garner-Howes Baptist Commentary
It is not, however, an assertion without its difficulty, when he says, that there is nothing praiseworthy in him who is justly punished; for, when the Lord punishes our sins, patience is certainly a sacrifice of sweet odour to him, that is, when we bear with a submissive mind our punishment. But to this I reply, that Peter does not here speak simply but comparatively; for it is a small and slender praise to bear with submission a just punishment, in comparison with that of an innocent man, who willingly bears the wrongs of men, only because he fears God. At the same time he seems indirectly to refer to the motive; because they who suffer punishment for their faults, are influenced by the fear of men. But the reply already given is sufficient.
Fuente: Calvin’s Complete Commentary
(20) For what glory is it.A poetical and pagan-sounding word, not elsewhere found in the New Testament; in the Old Testament it corresponds to the word fame, in Job. 28:22. The sense may be said to be slightly humorous. If you make a blunder (such is the meaning of fault hereit might include such things as the breaking of dishes), and receive a buffet for it (or a box on the eara common punishment of slaves for trifling faults), and bear it with fortitude (the meekness of patience has no place in the word), do you expect to be made the subject of an heroic or dithyrambic poem, to have your name resounded through the world and immortalised among posterity? The for at the beginning of the clause explains why the writer added suffering wrongfully at the end of the last.
When ye do well, and suffer for it.It is a pity that the translators have limited St. Peters meaning by the insertion of the last two words. It is unnecessary to understand the suffering to be directly provoked by the well-doing. It would have done just as well to say, when ye do well, and yet are ill-treated. The froward master makes his servants suffer without thinking what he makes them suffer for.
This is acceptable with God.Timidity about St. Peters theology has caused a difference between the rendering of the same word in two consecutive verses. It should be translated thankworthy here as well as above, and must be taken in precisely the same sense. Observe that the Apostle does not continue, this is glory, as we might have expected; a Christian is not supposed to care for such trash as fame. But a Christian may well care to win the thanks of God! And such endurance of griefs for Gods sake is now distinctly said to be thankworthy with Godi.e., from Gods point of view. See 2Th. 1:6, where, as here, it is assumed that the moral law is identical for God and for us, and that His principles and impulses of action are the same as those which He has implanted in us. He will thank a man for it, says Archbishop Leighton, not a divine to favour the doctrine of human merit, but too honest a scholar to shrink from the meaning of words. Many things are strictly duty, and yet we do not expect to find them done, and are proportionably grateful when we see that they are done. And shall we, for the sake of a doctrinal thesis like that, that man can deserve nothing at the hand of God, deny to God the possibility of enjoying one of the happiest exercises of love, the sense of gratitude?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. What glory Surely no credit is due him who patiently endures deserved punishment for wrong doing; but patient endurance of gross and continued injustice is a lofty virtue. Men may scorn it as craven and pusillanimous; but with God, the righteous Judge, who reads the heart and knows the motive, it is an acceptable thing.
Buffeted Strokes with the fist and boxing of the ears were frequently given to servants and attendants.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For what glory is it, if, when you sin, and are buffeted for it, you take it patiently? But if, when you do well, and suffer for it, you take it patiently, this is acceptable with God.’
A contrast is then made between two different attitudes. On the one hand if they were cuffed or beaten because they had done wrong, and endured it patiently, there would be no glory in it. The punishment would be thoroughly deserved. There could be no credit for that. On the other hand, however, if it happened when they had done well, and were obeying their conscience, then God would be well pleased with them. They would have obeyed Christ by ‘turning the other cheek’ (Mat 5:39). And they would be receiving their punishment on His behalf.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 2:20. For what glory is it, &c. It may be said, “Is it no glory for a man who has done a fault to take his punishment patiently?Would not resistance or clamour, nay, even murmuring or impatience, in such a case, be wrong? And consequently must not patience and submission be a virtue? When God punishes us for our sins, is not our patience unto Him a sacrifice of a sweet-smelling savour through Christ! And in proportion, the patience of a slave, when justly punished by his master, must have been preferable to the contrary behaviour, and in some degree praise-worthy.” The true solution is, that St. Peter is not here speaking absolutely, but comparatively; that is, “There is very little praise in a guilty man’s suffering patiently the duereward of his deed; in comparison of an innocent person’s suffering patiently, and out of a conscientious regard tothe will of God, such injurious treatment as he may meet with among men.” The Syriac version renders the last clause of this verse, Then shall your reward or praise with God excel or abound: intimating that it is in some degree praiseworthy, to suffer with patience such punishment as men have deserved; but not to be compared with the much greater virtue, of suffering patiently such injuries as they have not deserved. The emperor Antonius quotes it as an excellent saying of Antisthenes, “That it is truly royal to do good, and to be reproached.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 2:20 . ] Gerhard: interrogatio respondet h. 1. negationi; this interrogation brings out the nothingness, or at least the little value of the object in question; cf. Jas 4:14 ; Luk 6:32 .
, not sc . (Pott), but quite generally, for the thought “refers back to the point of view, stated in 1Pe 2:12-15 , from which this exhortation is given” (Wiesinger).
] The two participles stand in the closest connection with each other, so that is to be conceived as the cause of the . Luther’s translation is accordingly correct: “if ye suffer punishment on account of your evil deeds;” the only fault to be found with this is, that it weakens the force of the idea .
is synonymous with ; the sense is: “it is no glory to show patience in the suffering of deserved punishment.” The view of de Wette, that Peter referred only “to the reluctant, dull endurance of a criminal who cannot escape his punishment,” misses the apostle’s meaning, and is correctly rejected by Brckner and Wiesinger. Steiger remarks justly: “that when any one endures patiently deserved punishment, he is only performing a duty binding on him by every law of right and authority.” “ is in the future with reference to the standpoint of the exhortation” (Wiesinger).
: apud LXX. non occurrit, in N. T. generaliter pro plagis ac percussionibus. Mat 26:67 ; 1Co 4:11 ; 2Co 12:7 (Gerh.); the strict signification is “to give blows with the fist, or slaps on the ear.” Bengel: poena servorum eaque subita.
] The interpretation of Erasmus: si quum beneficiatis et tamen affligamini, suffertis, is incorrect, for between . and . there exists the same relationship as between and ; [150] Luther correctly: “if ye suffer on account of good-doing;” cf. 1Pe 3:17 .
] before these words
is the correct reading the apodosis taken out of : “this is true praise,” must be added to what precedes, and these words form the basis of an argument in which refers to . The meaning is: because this in God’s sight is a (not equal to: in the judgment of God, cf. Luk 2:52 ), therefore it is a .
[150] Nor is this relation sufficiently perceived by Schott in his explanation: “if they show patience under ill-treatment which accompanies good conduct.” In urging against the interpretation given, that “if apply to the labour of servants, then, that which the slave suffers is not caused by his actions,” Hofmann has failed to observe (1) that the context does not render the idea of servants’ work only necessary; (2) that the well-doing of the Christian was not always in harmony with heathen views; cf. chap. 1Pe 4:4 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 For what glory is it , if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it , ye take it patiently, this is acceptable with God.
Ver. 20. For what glory is it ] In peace offerings there might be oil mixed, not so in sin offerings. In our sufferings for Christ there is joy; not so when we suffer for our faults.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] For (proof of the foregoing by assuming (interrogatively) the refutation of the contrary) what kind of ( was fur ein , Wies. But the qualitative force of in an interrogation of this kind must not be pressed; it is of the slightest tinge imaginable: cf. the similar questions above from St. Matt. and St. Luke) glory ( is it ) (the word is perfectly general, and must not (as Bengel) be supplied with . What credit is due ? = ; Mat 5:47 ) if doing wrong and being buffeted (the participles are in close logical connexion, and both of them describe enduring habit, not the occurrence merely of one such case, not . . “When ye be buffeted for your faults,” E. V., is somewhat too wide: “When ye do wrong and are buffeted for it” would express the Greek more closely.
. , reff.: here perhaps in the literal sense, as Bengel, “pna servorum, eaque subita”) ye shall endure it ( , not, as De Wette, only “the reluctant dull endurance of a criminal who cannot avoid his punishment:” this mars the hypothesis, which requires that the same kind of endurance should belong to both its sides, the only difference being in suffering justly and unjustly. So that must carry the sense of , patient endurance: as E. V., “ye shall take it patiently”) ? but if well-doing and suffering ( for it ) (these last words are amply justified by the logical connexion of the participles, see above) ye shall endure it ( it is glory ) (with the reading below, it becomes necessary to supply, mentally at least, some such words): for this is thankworthy (see above) with (in the estimation of: see Luk 2:52 ) God .
Fuente: Henry Alford’s Greek Testament
glory. Greek. kleos. Only here.
when, &c. = sinning (App-128.) and being buffeted (see 1Co 4:11).
acceptable. App-184.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] For (proof of the foregoing by assuming (interrogatively) the refutation of the contrary) what kind of (was fur ein, Wies. But the qualitative force of in an interrogation of this kind must not be pressed; it is of the slightest tinge imaginable: cf. the similar questions above from St. Matt. and St. Luke) glory (is it) (the word is perfectly general, and must not (as Bengel) be supplied with . What credit is due ? = ; Mat 5:47) if doing wrong and being buffeted (the participles are in close logical connexion, and both of them describe enduring habit, not the occurrence merely of one such case, not . . When ye be buffeted for your faults, E. V., is somewhat too wide: When ye do wrong and are buffeted for it would express the Greek more closely.
., reff.: here perhaps in the literal sense, as Bengel, pna servorum, eaque subita) ye shall endure it (, not, as De Wette, only the reluctant dull endurance of a criminal who cannot avoid his punishment: this mars the hypothesis, which requires that the same kind of endurance should belong to both its sides, the only difference being in suffering justly and unjustly. So that must carry the sense of , patient endurance: as E. V., ye shall take it patiently)? but if well-doing and suffering (for it) (these last words are amply justified by the logical connexion of the participles, see above) ye shall endure it (it is glory) (with the reading below, it becomes necessary to supply, mentally at least, some such words): for this is thankworthy (see above) with (in the estimation of: see Luk 2:52) God.
Fuente: The Greek Testament
1Pe 2:20. , glory) denotes praise, not so much from many, as from the good; and here proceeding from God Himself, in return for insults.-, beaten with blows) The punishment of slaves, and that instantaneous.-, suffering) afflicted with deliberate evils.- [acceptable, thank-worthy], favour) Peter imitates the phrase which he himself, when a recent disciple, had heard from the Lord. Luk 6:32, and following verses.
Fuente: Gnomon of the New Testament
faults
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
For: 1Pe 3:14, 1Pe 4:14-16, Mat 5:47
buffeted: Mat 26:67, Mar 14:65, 1Co 4:11
when: 1Pe 2:19
this: Mat 5:10-12, Rom 12:1, Rom 12:2, Eph 5:10, Phi 4:18
acceptable: or, thank, 1Pe 2:19, Luk 6:32
Reciprocal: Gen 39:14 – he came Deu 25:2 – General 1Sa 25:21 – he hath requited Psa 89:51 – footsteps Psa 119:22 – for I have Psa 119:78 – without Ecc 7:8 – the patient Mat 5:39 – whosoever Mat 5:46 – if Luk 6:22 – when men Luk 23:34 – Father Joh 18:23 – If Rom 12:12 – patient Rom 14:18 – is 1Ti 2:3 – this 2Ti 1:9 – called 2Ti 3:12 – shall Heb 12:28 – we may 1Pe 3:9 – rendering 1Pe 4:15 – suffer 3Jo 1:6 – do well
Fuente: The Treasury of Scripture Knowledge
1Pe 2:20. To be buffeted means to be treated roughly for one’s wrong doing. If that is done to a man who is guilty lie has no room to complain. He should take it patiently on the ground that “it was coming to him.” On the other hand, if a man is mistreated for doing what is right it should be regarded as a persecution. Christians are taught to endure persecutions, and hence if such a person is patient under the mistreatment he will be deserving of commendation.
Fuente: Combined Bible Commentary
1Pe 2:20. For what glory is it (or, what kind of glory is it). This particular term for glory, with the general sense of credit, though of very frequent use in the Classics, occurs only this once in the N. T.
if, when ye do wrong and are buffeted, ye shall take it patiently. Peter has more in view here than the criminals stolid endurance of a punishment which he cannot escape (so de Wette). He means that even patient endurance, if it is the endurance of what is deserved, can bring no credit to one. It is the simple discharge of a duty that is matter of course (Mat 5:47). The ye shall take it patiently, therefore, of the A. V. and R. V. correctly conveys the idea. The two phrases, do wrong and are buffeted, express things in the relation of cause and effect. The latter verb is peculiar to the N. T. and ecclesiastical Greek. It is not found even in the LXX. It is peculiarly apt here, where the treatment of slaves is in question. It refers literally to blows with the hand, the punishment, and a prompt one, inflicted upon slaves (Bengel).
but if, when ye do well and suffer, ye shall take it patiently, this is acceptable with God. The A. V., along with various other Versions, erroneously drops the future, shall take it, here. The well-doing intended here seems to be the patient, dutiful behaviour of the slave, although the verb properly expresses the doing of good to one, or benefiting one. Some editors insert for before this is acceptable; in which case we should have to fill up the statement thus: This is truly a credit to you, for this is acceptable in Gods sight.As the ruthless system of slavery reacted upon ancient society in forms so terrible that it became a proverb with the Romans, As many slaves, so many enemies, so the risk of a fatal breach between Christianized slaves and heathen masters was one of the gravest perils which had to be faced. The new faith excited so many questions in the slaves breast, questions as to his personal rights and dignity, the extent to which he was called to be a sufferer of wrong, the possibility of serving such masters with a pure conscience, questions fitted to excite the revolutionary spirit, that his case was the case in which it was at once least easy and most necessary to plant deep the conviction of the paramount Christian obligation of submission for the Lords sake. Hence Peter cannot yet quit this matter, but will carry it up to still higher reasons, to those found in the idea of the Christian calling and in Christs own example. He gives no hint that the slave should break with his bondage. Neither does he give him over to political impotence or social helplessness. He sets before him principles on which he is to quit himself like a Christian, abiding in his calling, principles which also were to work like solvents on the system itself, and gradually to secure its extinction without revolution. Nothing indeed marks the Divine character of the Gospel more than its perfect freedom from any appeal to the spirit of political revolution. The Founder of Christianity and His apostles were surrounded by everything which could tempt human reformers to enter on revolutionary courses. . . . Nevertheless our Lord and His apostles said not a word against the powers and institutions of that evil world. Their attitude towards them all was that of deep spiritual hostility, and of entire political submission (see Gold win Smith, Does the Bible sanction American Slavery, p. 55,a brief but invaluable discussion).
Fuente: A Popular Commentary on the New Testament
Verse 20
Buffeted; reproached or punished in any way.
Fuente: Abbott’s Illustrated New Testament
However, Peter hastened to distinguish between justifiable and unjustifiable suffering. He did not want his readers to rest comfortably if they were suffering for their own sins. Nevertheless if they were suffering for their testimony, or without having provoked antagonism by improper behavior, they could rest confidently because God approved their conduct even if other people did not. What God rewards is endurance in His will (cf. Jas 1:4).
"Although 1Pe 2:20 has domestic servants particularly in mind, neither it nor anything that follows is limited to them. Their experience, whether actual or hypothetical, becomes a paradigm for the experience of all Christians everywhere in the empire. The position of a household slave was tenuous, subject to the character and moods of the owner. Despite the justice of the state, the position of Christians in the empire was also tenuous, subject to differing local conditions and sudden changes in the public mood." [Note: Ibid., p. 135.]