Exegetical and Hermeneutical Commentary of 1 Peter 4:14
If ye be reproached for the name of Christ, happy [are ye]; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
14. If ye be reproached for the name of Christ ] Literally, in the name of Christ. As in chap. 1Pe 3:14, “If ye suffer for righteousness’ sake,” we found an echo of one beatitude (Mat 5:10), so in this we have the counterpart of the more personal “for my sake” of Mat 5:11. It would be better, as indicating the reference to the beatitudes, to render the adjective by blessed rather than happy.
the Spirit of glory and of God resteth upon you ] The English version is tenable, but the construction of the sentence is peculiar and admits of a different rendering, “the principle or element of glory, and the spirit of God, resteth on you.” In either case what is emphasized is the fact that the outward reviling to which the disciples were exposed brought glory and not dishonour. The Spirit of Glory was there who has glory as His essential attribute and that Spirit was none other than the very Spirit of God. Looking to the connexion between the “glory” of the Shechinah-cloud which was the witness of the Divine Presence, and that which dwelt in Christ as the only-begotten of the Father (Joh 1:14), it is possible that the words “the Spirit of Glory” may be equivalent to the “Spirit of Christ.” The use of the word for “rest” throws us back upon the occurrence of the same verb in the LXX. version of Num 11:25, 2Ki 2:15. The thought of the Apostle, in this respect true to his citation from Joel 2. in Act 2:16-18, is that the humblest sufferers for the name of Christ are as truly sharers in the gift of the Eternal Spirit as were the greatest prophets. It “rests” on them not coming and going, in fitful movements, or extraordinary manifestations, but dwelling with them continually.
on their part he is evil spoken of ] It is remarkable that the whole of this clause is omitted in many of the best MSS. and versions, including the Sinaitic. On the assumption to which this fact has led most recent Editors, that it was not part of the original text, we must think of it either as a marginal note that has found its way into the text, or, as an addition made in a second transcript of the Epistle by the writer himself. Here the word for “is evil spoken of” would rightly be rendered as blasphemed, and “Christ” or “the Spirit of God” must be taken as the subject of the sentence. In this case, that of suffering for the truth, the very blasphemies which men utter in their rage, are a witness to the effective work which has been done through the power of the Spirit, and in respect of those who suffer, are working for His glory. Appalling as is the contrast between the blasphemy of the persecutors and the doxologies of the sufferer, the one is almost the necessary complement of the other.
Fuente: The Cambridge Bible for Schools and Colleges
If ye be reproached for the name of Christ, happy are ye – That is, in his cause, or on his account. See the notes at Mat 5:11. The sense of the word happy here is the same as blessed in Mat 5:3-5, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified. It would be a blessed condition, because it would be like that of their Saviour; would show that they were his friends; would be accompanied with rich spiritual influences in the present world; and would be followed by the rewards of heaven.
For the spirit of glory and of God resteth upon you – The glorious and Divine Spirit. There is no doubt that there is reference here to the Holy Spirit; and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them, if they were persecuted for the cause of Christ. There may be some allusion here, in the language, to the fact that the Spirit of God descended and abode on the Saviour at his baptism Joh 1:33; and, in like manner, they might hope to have the same Spirit resting on them. The essential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would impart his Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same principle applies, doubtless, to all the forms of trial which the children of God pass through; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirits influences will rest upon them. Hence, it is often gain to the believer to suffer.
On their part – So far as they are concerned; or by them.
He is evil spoken of – That is, the Holy Spirit. They only blaspheme him, (Greek;) they reproach his sacred influences by their treatment of you and your religion.
But on your part he is glorified – By your manner of speaking of him, and by the honor done to him in the patience evinced in your trials, and in your purity of life.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. If ye be reproached for the name of Christ] To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honour to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye.
The Spirit of glory and of God resteth upon you] As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, , and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others,) the later Syriac, all the Arabic, Coptic, AEthiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, AND OF POWER, and of God, resteth upon you. This is agreeable to our Lord’s words, Mat 5:11-12. So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy.
On their part he is evil spoken of] , By them he is blasphemed, by you he is honoured.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Happy are ye; viz. because of the Spirits dwelling in you, which is both the means and evidence of your happiness.
The spirit of glory and of God; i.e. the glorious Spirit of God, or that Spirit of God which is likewise a Spirit of glory, as being not only glorious in himself, but a glory to them in whom he dwells, and the cause of their future glorification. This he adds in counterbalance to the reproaches they suffered for the name of Christ; q.d. It is a greater glory to you to have the Spirit of Christ dwelling in you, (whereof your patient bearing reproaches and persecutions is an argument), than all the calumnies and obloquies wherewith your enemies load you can be a shame to you.
Resteth upon you: in allusion to Isa 11:2; dwells in you, and shall abide with you for ever, Joh 14:16, not leaving you in your sufferings.
On their part he; either Christ, or rather the Spirit.
Is evil spoken of; the reproaches your enemies cast upon you, reach that Spirit himself that dwells in you, when they revile that good confession into which the Spirit led you, deride the consolations he gives you, and speak evil of your persons, who are the temples in which he dwells.
But on your part he is glorified; viz. by your patience and constancy in your sufferings, which shows forth the power of that Spirit which resteth upon you, in that he works so mightily in you, as to enable you to bear what without the assistance of his grace were intolerable.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. forGreek, “INthe name of Christ,” namely, as Christians (1Pe 4:16;1Pe 3:14, above); “in Myname, because ye belong to Christ.” The emphasis lieson this: 1Pe 4:15, “as amurderer, thief,” c., stands in contrast. Let your suffering beon account of Christ, not on account of evil-doing (1Pe2:20).
reproachedReproachaffects noble minds more than loss of goods, or even bodilysufferings.
the spirit . . . upon youthesame Spirit as rested on Christ (Lu4:18). “The Spirit of glory” is His Spirit, forHe is the “Lord of glory” (Jas2:1). Believers may well overcome the “reproach“(compare Heb 11:26), seeingthat “the Spirit of glory” rests upon them, as uponHim. It cannot prevent the happiness of the righteous, if they arereproached for Christ, because they retain before God their gloryentire, as having the Spirit, with whom glory is inseparablyjoined [CALVIN].
and of GodGreek,“and the (Spirit) of God” implying that theSpirit of glory (which is Christ’s Spirit) is at the same timealso the Spirit of God.
on their part he is evilspoken of, but on your part he is glorifiedomitted in the twooldest Greek manuscripts and Syriac and Copticversions, but supported by one very old manuscript, Vulgate,Sahidic, CYPRIAN, c.”Evil spoken of,” literally, “blasphemed” notmerely do they “speak against you,” as in 1Pe3:16, but blasphemously mock Christ and Christianityitself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If ye be reproached for the name of Christ,…. For being called by his name; for bearing the name of Christians; for believing in him, and professing him; and for the sake of his Gospel, which is sometimes called his name, Ac 9:15 not that the apostle makes any doubt of this, for nothing is more certain than that the saints shall be reproached, and all manner of evil spoken of them falsely for Christ’s name sake; but he supposes it, and takes it for granted, that they are, and will be reproached, and yet pronounces them blessed persons:
happy are ye; some supply it, “shall ye be”, as the Vulgate Latin version; that is, in the other world, because the kingdom of heaven, the crown of life and glory, belongs to such persons; they will be happy at death, in judgment, and to all eternity: others, with our translators, supply, “are ye”, as the Syriac, Arabic, and Ethiopic versions; for such are happy now in themselves, being both comfortable in their frames, and honourable in their persons and characters, however uncomfortable, miserable, and dishonourable they may appear to the men of the world:
for the Spirit of glory, and of God, resteth upon you; alluding to
Isa 11:2 that is, the glorious Spirit of God, as the Syriac version renders it; who is glorious in himself, in the perfections of his nature, being possessed of the same glorious divine essence with the Father and Son; and in his works both of nature, being equally concerned with the other Persons in the Godhead in the works of creation and providence, and also of grace, especially the latter; and in all his gifts and graces with which he adorns the saints, and makes them glorious: and his resting on them denotes his inhabitation in them, and his abiding with them, and remaining in them; and which appears by the comfort they enjoy in their souls amidst all the reproaches and revilings of men, and by the strength which they have to bear up under and endure shame and persecution for the sake of Christ; and which casts an honour upon them, and makes them both glorious and cheerful. The Jews have a saying n, that the Holy Ghost does not dwell on any, but on him that has a cheerful heart:
on their part he is evil spoken of, but on your part he is glorified: on the part of the revilers, the person, office, work, and grace, the operations and influences of the Spirit are blasphemed and ridiculed; the power of the Spirit, with which the saints speak, the experiences of grace they express, the comforts of the Spirit they declare that they enjoy under suffering circumstances, as well as their courage, patience, and cheerfulness he gives them, are generally bantered by persecutors; and indeed all the reproaches they cast upon the people of God fall upon the Spirit of God, by whom they are animated and influenced: but on the part of the sufferers he is glorified; inasmuch as they continue to bear a testimony to his grace, depend upon his strength, and ascribe all their comfort and gracious experience unto him. This clause is wanting in the Vulgate Latin, Syriac, and Ethiopic versions, but is in all Beza’s Greek copies, excepting one; and is also in the Arabic version.
n T. Hieros. Succa, fol. 55. 1.
Fuente: John Gill’s Exposition of the Entire Bible
If ye are reproached ( ). Condition of first class assumed as true with and present passive indicative of , for which verb see Jas 1:5.
For the name of Christ ( ). “In the matter of the name of Christ.” For the idea see Matt 5:11; Matt 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just , here used because of the use of in verse 16. For the beatitude see Mt 5:11f.
The Spirit of glory and the Spirit of God ( ). Note repetition of the article () though only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.
Resteth upon you (‘ ). Quotation from Isa 11:2. Present middle indicative of , to give rest, refresh (Mt 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1Pet 1:8; Matt 3:16.
Fuente: Robertson’s Word Pictures in the New Testament
The spirit of glory and of God [ ] . Lit., the spirit of glory and that of God. The repetition of the article identifies the spirit of God with the spirit of glory : the spirit of glory, and therefore the spirit of God : who is none other than the spirit of God himself. Hence Rev., better, the spirit of glory and the spirit of God. Resteth [] . Compare Isa 11:2; Luk 10:6; Num 11:25, 26; Mr 6:31; Mt 26:45; Rev 14:13. Also, Mt 11:28, where the word is used in the active voice, to give rest or refreshment.
Fuente: Vincent’s Word Studies in the New Testament
1) “If ye be reproached for the name of Christ.” If for living for Jesus, one is reproached, let him realize he is following his Lord’s example. Rom 15:3; 1Pe 2:23.
2) “Happy are ye.” (Greek makarioi) Blessed or spiritually prosperous are ye — to suffer indignities for Christ brings one God’s approval. Mat 5:11-12.
3) “For the spirit of glory and of God resteth upon you “ (Greek hoti) “Because” the Holy Spirit of God “or even” the one giving glory upon you rests or abides. Even when persecuted the Holy Spirit brings a sense of peace to the saved.
4) “On their part he is evil spoken of.” On the part of those who reproach the people of God — even God is derided by them. If not saying, “there is no God; they act it, Psa 14:1.
5) “But on your part he is glorified.” One glorifies God when he lives the crucified life, Gal 6:14. The latter half of this verse is not in some of the better manuscripts.
Fuente: Garner-Howes Baptist Commentary
14 If ye be reproached He mentions reproaches, because there is often more bitterness in them than in the loss of goods, or in the torments or agonies of the body; there is therefore nothing which is more grievous to ingenuous minds. For we see that many who are strong to bear want, courageous in torments, nay, bold to meet death, do yet succumb under reproach. To obviate this evil, Peter pronounces those blessed, according to what Christ says, (Mar 8:35,) who are reproached for the sake of the Gospel. This is very contrary to what men commonly think and feel; but he gives a reason, Because the Spirit of God, called also the Spirit of glory, rests on them. Some read the words separately, “that which belongs to glory,” as though the words were, “glory and the Spirit of God.” But the former reading is more suitable as to the sense, and, as to language, more simple. Then Peter shews, that it is no hindrance to the happiness of the godly, that they sustain reproach for the name of Christ, because they nevertheless retain a complete glory in the sight of God, while the Spirit, who has glory ever connected with him, dwells in them. So, what seems to the flesh a paradox, the Spirit of God makes consistent by a sure perception in their minds.
On their part This is a confirmation of the last sentence; for he intimates that it is enough for the godly, that the Spirit of God testifies that the reproaches endured for the sake of the Gospel, are blessed and full of glory. The wicked, however, attempted to effect a far different object; as though he had said, “Ye can boldly despise the insolence of the ungodly, because the testimony respecting your glory, which God’s Spirit gives you, remains fixed within.” And he says that the Spirit of God was reproached, because the unbelieving expose to ridicule whatever he suggests and dictates for our consolation. But this is by anticipation; for however the world in its blindness may see nothing but what is disgraceful in the reproaches of Christ, he would not have the eyes of the godly to be dazzled with this false opinion; but on the contrary they ought to look up to God. Thus he does not conceal what men commonly think; but he sets the hidden perception of faith, which God’s children possess in their own hearts, in opposition to their presumption and insolence. Thus Paul boasted that he had the marks of Christ, and he gloried in his bonds. (Gal 6:17.) He had at the same time sufficiently found out what was the judgment formed of them by the world; and yet he intimates that it thought foolishly, and that those are blind together with the world, who esteem the slanders of the flesh glorious.
Fuente: Calvin’s Complete Commentary
1Pe. 4:14-16 If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you. For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other mens matters; but if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.
Expanded Translation
If you are censured (railed at, reproached) for professing and living by the name of Christ, blessed are you, because the glorious Spirit of God is resting upon you. For none of you must suffer as a murderer, or a thief, or an evil-doer (criminal?) or as a busybody in the affairs of others: but if a person suffers as a Christian, let him not be ashamed; rather, let him be glorifying God in (or by, or through) this name (Christian).
_______________________
If ye are reproached
The latter word (oneididzo) meaning to censure, attack vehemently in words, insult. It is rendered upbraid in Jas. 1:5.
for the name of Christ
Several other translations are possible (see above), but the meaning is altered little. We must suffer because we profess and live by the name of our Saviour.
blessed are ye
i.e., Gods favor and blessings are upon us. Our lot is a happy one, though this is sometimes difficult to perceive in our weakness of faith!
Peter specifies why we should consider it a privilege and favor to be so treated:
because the spirit of glory and the Spirit of God resteth upon you
Not two different spirits, but two ways of describing the same one. (Note the Expanded Translation.) Another translation might be: because the Spirit of glory even the Spirit of God resteth upon you. This blessing upon us when being reviled or otherwise mistreated far outweighs the suffering endured by the assaults of the world. We will not be left or forsaken. Gods glorious Spirit will be with us.
There is a very close parallel with this passage in Mat. 5:10-12. Please look it up. How many likenesses can you name?
for let none of you suffer as a murderer, thief, evil-doer, meddler in other mens matters
Suffering for these things is only receiving ones just deserts (Cp. 1Pe. 2:12; 1Pe. 2:20). We ought to be ashamed of ourselves and humbly ask God for forgiveness if we suffer for doing any of these (including the last!).
The word evil-doer may be rendered criminal as in 1Pe. 2:12. The word frequently had reference to one who broke civil laws, the laws of the land. Souter thinks the reference here is to a sorcerer, magician, or poisoner.
meddler in other mens matters
All one word in the original, allotrioepiskopos. It is, in turn, from two words: allotrios, belonging to another, and episkopos, an overseer, inspector, watcher, guardian (sometimes rendered bishop). The reference, then, is to a person who takes upon himself the supervision or oversight of affairs pertaining to others and in no wise to himself. Dont be a bishop of another mans business! See 2Th. 3:11, 1Ti. 5:13.[14]
[14] Thayer (and others) believe other men here has reference to the Gentiles. Citing this very passage, he states: . . . the writer seems to refer to those who, with holy but intemperate zeal, meddle with the affairs of the Gentileswhether public or private, civil or sacredin order to make them conform to the Christian standard. This interpretation seems likely to me for two reasons: (1) ALL the previous sins mentioned (murder, thievery, evil-doer) were crimes against society or the public at large; (2) The Gentile (or outsider) could easily be referred to by allotrios (other mens). In Mat. 17:25-26 it is very properly translated strangers. And in Heb. 11:34 our translators have rendered it aliens.
but if any man suffer as a Christian
As a follower of Christ. This name appears only three times in the New Testament: Act. 11:26; Act. 26:28, and here.
Isaiah prophesied that Gods people would be called by another name and a new name, which the mouth of Jehovah shall name. (Isa. 65:15; Isa. 62:1-2.) The name Christian is the only one that is new, for in the Old Testament we have Godly people called saints (Psa. 16:3), brethren (Psa. 133:1), and disciples (Isa. 8:16). I therefore believe this name was given to us by God, and not by the heathens or Gentiles.[15]
[15] See the various commentators (particularly McGarvey) on Act. 11:26 and the term were called (chrematidzo).
The phrase suffer as a Christian is here equivalent to when ye do well (1Pe. 2:20), zealous for that which is good (1Pe. 3:13), and for righteousness sake (1Pe. 3:14).
let him not be ashamed
Note Barnes Comment here:
He is to regard his religion in every way honorable, and all that fairly results from it in time and eternity as in every respect desirable. He is not to be ashamed to be called a Christian; he is not to be ashamed of the doctrines taught by his religion; he is not to be ashamed of the Saviour whom he professes to love; he is not to be ashamed of the society and fellowship of those who are true Christians, poor and despised though they may be; he is not to be ashamed to perform any of the duties demanded by his religion; he is not to be ashamed to have his name cast out, and himself subjected to reproach and scorn. A man should be ashamed only of that which is wrong, He should glory in that which is right, whatever may be the consequence to himself . . . His views may be regarded as bigoted, narrow, severe, Opprobrious epithets, on account of his opinions, may be applied to him. His former friends and companions may leave him because he has become a Christian. A wicked father, or a gay and worldly mother, may oppose a child, or a husband may revile a wife, on account of their religion. In all these cases, the same spirit essentially is required which was enjoined on the early Christian martyrs. We are never to be ashamed of our religion, whatever results may follow from our attachment to it.
Fuente: College Press Bible Study Textbook Series
(14) If ye be reproached.The form of speech denotes that they were so reproached.
For the name of Christ.Literally, in the name of Christ, i.e., on the score of being Christians only. (Comp. 1Pe. 4:16.) Again, see how St. Peter presses the Messianic title: surely they will not abandon the hopes of Israel!
The spirit of glory and of God resteth upon you.He is called the Spirit of glory here in the same way as He is called the Spirit of truth Joh. 14:17), the Spirit of holiness (Rom. 1:4), the Spirit of grace (Heb. 10:29), &c. It expresses that gloryi.e., the triumphant manifestation of perfectionsis His gift and His distinguishing sign and the atmosphere in which He lives. Glory stands in contrast with reproach. And lest it should be doubted who was meant by the splendid phrase, the Apostle adds, and of God. All glory is His, and therefore the Spirit which is the Spirit of glory can be no other than the Spirit of God; but as God Himself is greater than His own glory, the words form a climax, and it means more to call Him the Spirit of God than to call Him the Spirit of glory. And this Spirit resteth upon the persecuted Christians. It means far more than remaineth or abideth. It expresses the complete repose and satisfaction with which the Spirit of glory abides on men who have the hearts of martyrs. This shall be My rest for ever: here will I dwell, for I have a delight therein. It is the word which is used of the quiet retreat which our Lord took after Johns death (Mar. 6:31; of the calm relief which He offers to the weary souls who come to Him (Mat. 11:28-29); of the repose of the blessed dead after the work of life is over (Rev. 6:11; Rev. 14:13). In the Old Testament it is used of the Spirit in Num. 11:25, and 2Ki. 2:15; but, above all, in Isa. 11:2, which was probably in St. Peters mind. And the argument is, that reproach for the name of the Christ is a proof of glory in reserve, or rather, already belonging to the man. Perhaps St. Peter intentionally hints (in speaking of the Spirit) that all who make themselves partakers of Christs reproach are made partakers of His chrism.
On their part.These words, to the end of the verse, are an undoubted interpolation, though of very early date, appearing even in St. Cyprians works. The clause would bring out the different view taken by believers and unbelievers of the martyr-spirit. Pliny says in his letter that, whatever Christianity itself may be, there can be no doubt such obstinacy ought to be punished. Marcus Aurelius speaks with contempt of the spirit in which Christians suffered themselves to be put to death as mere self-will, unlike the philosophical grace of the Stoics. Gibbon speaks of the pious obstinacy of St. Felix of Tibiura.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Reproached Railed at and assailed with opprobrious epithets. The apostle doubtless alludes to our Lord’s words in Mat 5:11.
Happy Blessed. See notes on 1Pe 3:14.
The Spirit The Holy Spirit, who rested on Christ, resteth upon you, filling your souls with glory and the presence of God. A blessed compensation truly for the patient endurance of unmerited reproaches.
Evil spoken of On the part of the persecutors Christ is blasphemed; on the part of the reviled Christians he is glorified.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If you are reproached for the name of Christ, blessed are you; because that which is of glory and the Spirit of God rests on you.’
For if it is for the name of Christ that they are misused and reproached and persecuted then they can take it as an indication that they are truly blessed, because it will be an indication that they are indwelt by the glory of God, and have the Spirit of God resting on them, as was promised to the Coming One of old (Isa 11:2; compare Act 2:1-4). From the beginning persecution had arisen because men followed ‘the Christ’ (Mat 10:22; Mar 13:13; Luk 21:17; and compare Mar 9:41). That was the cause of the persecution in Acts 7-9. It was what differentiated them from others.
‘That which is of glory.’ Peter may have in mind here the glory of the transfiguration (2Pe 1:15-18) combined with the promise of His coming in glory (1Pe 4:13), and thus be meaning ‘the Christ of glory rests on you’. Or he may have in mind the Shekinah glory which originally rested on the Tabernacle and Temple, and which now abides in their hearts because they are His, as it originally accompanied His people through the wilderness (Exo 40:34-38). In that case the thought is that ‘the very glory of God Himself rests on you’ (compare 2Co 6:18-18). Or he may be signifying the glory of the Holy Spirit as revealed at Pentecost in the flaming tongues of fire (Act 2:1-3), at work in them through His power (2Co 3:18). Indeed he may have included all. The glory of the triune God through the Spirit of God would rest upon them.
‘That which is of glory and the Spirit of God.’ There is a bringing together here of the ideas of ‘the manifested glory of God’ and of ‘the active Spirit of God’, the one resting on His people the other active through His people, which is elsewhere in mind when Christians are seen as the Temple of the Holy Spirit. They are the evidence of God’s glorious presence in the world, and the means by which He exercises His power. And indeed it is by the Spirit of the Lord that His people grow from one degree of glory to another as they behold and reflect the glory of Christ in their lives (2Co 3:18). They are to be the means by which God is glorified (Mat 5:16).
‘Rests on you.’ Compare Isa 11:2 LXX, ‘And the Spirit of God shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him, the spirit of the fear of God.’
Some translate as ‘the Spirit of glory and of God’ The above still applies.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 4:14. For the Spirit of glory and of God resteth upon you: The Venetian reading is, The Spirit of honour, and of glory, and divine power, even the Spirit of God, resteth upon you. The meaning seems to be, in general, “You shall have the Spirit of God in a very glorious manner, to support you, in proportion to the trials which you are called to bear; and this will spread a glory round you, even though you may be treated in the most infamous manner, as the vilest of malefactors;”which we know was the case with several of the primitive Christians. See Isa 11:2; Isa 17:14. Act 1:8; Act 2:3 and comp. Exo 40:35.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:14 . In order to strengthen the exhortation: , Peter adds the assurance: . . .; cf. chap. 1Pe 3:14 and Mat 5:11 .
Pott, without any reason, explains by .
] The explanation: propter confessionem Christi (de Wette), is inaccurate, for is not: confessio; the meaning is the same as that in Mar 9:41 : , , thus: “ because ye bear the name of Christ, and therefore belong to Him .” Schott: “for the sake of your Christian name and Christian profession;” Steiger: “as servants of Christ.”
] sc . .
[ ] ] : glory in its highest sense, heavenly, divine glory. [255] According to Greek usage, may be a circumlocution for ; see Matth. ausf. Gr. Gram. 2d ed. 284; but this form of expression does not occur elsewhere in the N. T. (Winer, p. 104 [E. T. 135]); nor is it easy to understand why the apostle should not simply have written . Accordingly, it is preferable to take with the subsequent , and to assume an additional (as is done by the greater number of commentators, de Wette, also Brckner, Wiesinger, Schott); the Spirit of Glory is, then, the same as that which is also the Spirit of God ( . subjoined epexegetically). But in consideration of , He is styled the Spirit of , i.e. to whom belongs (Calvin: qui gloriam secum perpetuo conjunctam habet; cf. Eph 1:17 ), and who therefore also bestows it. is added in order to show that this Spirit of is none other than the Spirit of God Himself. It must be allowed that, on this interpretation, there is an inexactness of expression, being evidently out of place; cf. Plato, Rep . viii. 565: ; cf. Winer, p. 125 [E. T. 165].
Hofmann proposes, therefore, to supply to not , but , from what precedes. But if Peter had had this thought in his mind, he would certainly have given definite expression to it; and it is self-evident, too, that on him who is reproached , as a bearer of it, that name rests.
] after Isa 11:2 , where the same expression is used of the . (in like manner , Num 11:25 ; 2Ki 2:15 , LXX.; of , Luk 10:6 ). The accus. is to be explained as with , Joh 1:32 ; Wahl: demissus in vos requiescit in vobis; it points to the living operation of the Spirit on those upon whom He rests. The thought contained in these words gives the reason ( ) of what has been said: not, however, the logical reason (Aretius: crux, quam bonus fert pro Christo, indicat , quod Spir. Dei in illo quiescat; similarly, too, Hofmann: “they should consider themselves happy, that they are reproached for bearing the name of Christ; every such reproach reminds them of what, by bearing it, they are”); but the actual reason, that is, inasmuch as this resting of the Spirit of , on those who are reproached . , is a sealing of their eternal . It is inappropriate to insert, with Calvin, a nihilominus, so that the sense would be: in spite of that reproach, the Spirit of God still dwells in you; the more so that the reproach of unbelievers was called forth by the very fact, that the life of the Christians was determined by the Spirit which rested upon them.
In the additional clause found in the Rec. , and connected with what goes before: , , the subject can hardly be taken from the explanatory clause immediately preceding, but is more probably from the previous clause, and on which the principal stress is laid. Schott wrongly thinks that this addition interrupts the connection of thought; but Hofmann is equally in error in holding the opposite opinion, that it is of necessity demanded by the , 1Pe 4:15 ; for may be equally well applied to the idea that the Spirit of God rests on those who are reproached , as to this, that the name of Christ is glorified . Since the rendering of by “with” (as formerly in this comment.), or by “on the part of” (Hofmann), cannot be supported, [256] the meaning “with regard to” (de Wette) must be maintained. The interpretation will then be: “ by their your conduct ” or “ according to their your opinion .”
[255] Bengel erroneously understands pro concrete, and that, ita ut sit appellatio Christi, adding: innuitur, Spiritum Christi eundem esse Spiritum Dei Patris.
[256] Although Hofmann appeals for this signification to chap. 1Pe 4:6 , still, in interpreting that passage, he himself takes in a sense other than it is supposed to have here. Pott uses the circumlocution for ; whilst he explains by quod autem ad vos attinet, i.e. vestra autem agendi ratione, although must have the same meaning in both clauses.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 If ye be reproached for the name of Christ, happy are ye ; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
Ver. 14. Happy are ye ] . See Trapp on “ Mat 5:11 “ See Trapp on “ Mat 5:12 “ The word signifies, ye are out of harm’s way; out of the reach of danger.
Resteth upon you ] , with great delight and content. How strangely were the holy martyrs spiritualized and elevated, carried out of themselves and beyond themselves, as were easy to instance. We read of some godly men so overwhelmed with joy, that they have cried out, Hold, Lord; stay thine hand, I can bear no more! like weak eyes that cannot bear too great a light. “The Spirit of glory and of God” is by the Syriac interpreter rendered “the glorious Spirit of God.”
Resteth upon you ] sc. by divine abode or dwelling, which the Hebrews call Shechinah. The heart of a believer reproached for the name of Christ is no private place; but a place where God taketh pleasure. It is the house of God; and opposite it is the gate of heaven. He seems here to allude to Isa 4:5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 16 .] See the summary above, at 1Pe 4:12 .
Fuente: Henry Alford’s Greek Testament
14 .] If ye are reproached in [i. e. in the matter of, for] the name of Christ (see Mat 5:11 , from which the words are adopted, as also ch. 1Pe 3:14 . The word there added, , comes below, 1Pe 4:15-16 . On . Bengel says, “probrum putabant gentes si quem appellarunt Christianum, 1Pe 4:16 .” But probably the reference is more general, and Calv. is right, “probrorum meminit, quoniam plus spe acerbitatis in se habent quam bonorum jactura, vel etiam tormenta et cruciatus corporis: itaque nihil est quod ingenuos animos magis frangat.” And also must have a wider sense: on account of your confession of Christ in word and deed, as De Wette: cf. , Mar 9:41 ), blessed are ye (cf. ch. 1Pe 3:14 ; blessed, and that even now), because the Spirit of glory and that of God (the Apostle does not mean, by repeating the art., two different spirits, but identifies the same Spirit under two different denominations: the Spirit of glory, which is also the Spirit of God: “qui idem Spiritus Dei.” Winer, 20. 1. c , compares Thuc. i. 126, : and Plato, Rep. viii. 565 D, , both of which however want the . Huther strangely takes alone, independent of , as a periphrasis of : Bengel takes as concrete, “ut sit appellatio Christi, Jac. ii. 1,” and remarks, “ut innuatur, Spiritum Christi eundem esse Spiritum Dei Patris”) resteth upon you (from ref. Isa.: on you, as on Him: cf. also Num 11:25-26 ; Num 4 Kings 1Pe 2:15 . , prgn., “demissus in vos requiescit in vobis,” as Wahl: not, as Huther, “the construction of the prep. with the acc. denotes the living operation of the Spirit on him upon whom He rests:” for no such idea as living operation, however true the fact may be, is contained in ).
It is of course possible that the clause which follows in the rec. (see var. readd.) may have fallen out by similarity of endings, . : but in judging of this as a likelihood, we must remember that not only the three great MSS. [18] [19] [20] omit it, but so many of the ancient versions, as to make it very improbable that it has been thus overlooked: and its very glossematic appearance, to explain , is against it.
[18] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .
[19] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
[20] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Fuente: Henry Alford’s Greek Testament
1Pe 4:14 . The Beautitude, is supported by prophecy which referred originally to the root of Jesse. Both are partially paraphrased for sake of clearness. For ; cf. Mar 9:41 , . For the reproach cf. Heb 13:13 , let us come out to him bearing His reproach , with Psa 89 , so remember Lord the reproaches ( LXX) of thy servants . , quoted from a current Targum of Isa 11:1 f., a branch ( : LXX, : Targ. Messiah ) from his roots shall grow and there shall rest upon him the spirit of Jehovah . An elaborate description of this spirit follows, which Peter summarises by . The Glory is a name of God in the Targums (so Joh 12:41 = Isa 6:5 ; Onkelos has for ) and its use here is probably due to the juxtaposition of Isa 11:10 , his rest shall be glorious . It is not impossible that is an insertion by first or later scribes for the benefit of Greek readers.
Fuente: The Expositors Greek Testament by Robertson
reproached. Greek. oneidizo. See Rom 15:3.
for = in. App-104.
happy. See 1Pe 3:14.
Spirit, &c. Figure of speech Hendiadys (App-6). The glorious Spirit of God. App-101.
upon. App-104.
on their part . . . glorified. This clause is omitted by all the texts.
Fuente: Companion Bible Notes, Appendices and Graphics
14-16.] See the summary above, at 1Pe 4:12.
Fuente: The Greek Testament
1Pe 4:14. , if ye are reproached in the name of Christ) The Gentiles thought it a reproach if they called any one a Christian: 1Pe 4:16.- , the Spirit of glory and of God) The same Spirit which was on Christ: Luk 4:18. He is here called the Spirit of glory, overcoming all the reproaches of the world, and the Spirit of God, whose Son is Jesus Christ. The abstract, glory, is put for the concrete; as 2Pe 1:17; 2Pe 1:3-4. The article is with great force put twice, as Apocalypse, Rev 21:6. And glory may be taken so as to be , Glory and God, that is, the God of glory, or as an appellation of Christ (comp. 1Pe 4:16, as a Christian, and 1Pe 4:13; Jam 2:1, note); and it may be implied that the Spirit of Christ is also the Spirit of God the Father. The faithful, deeply feeling joy, experience the same Spirit sometimes as the Spirit of Glory and sometimes as the Spirit of God, in a different sense, the difference of which the Spirit itself reveals.- , rests upon you) That spirit is upon the righteous even before they suffer reproaches; but then they are more confirmed on this very account, and receive more abundant consolations of the Spirit: Num 11:25-26, , the spirit rested upon them.-, He is evil spoken of) namely, Christ.-, He is glorified) in the midst of your reproaches, 1Pe 4:16. He writes from his own experience. Comp. Act 5:41.
Fuente: Gnomon of the New Testament
ye be: 1Pe 2:19, 1Pe 2:20, 1Pe 3:14, 1Pe 3:16
reproached: 1Pe 4:4, 1Pe 4:5, Psa 49:9, Psa 89:51, Isa 51:7, Mat 5:11, Luk 6:22, Joh 7:47-52, Joh 8:48, Joh 9:28, Joh 9:34, 2Co 12:10
happy: 1Ki 10:8, Psa 32:1, Psa 32:2, Psa 146:5, Jam 1:12, Jam 5:11
for: Num 11:25, Num 11:26, 2Ki 2:15, Isa 11:2
on: Act 13:45, Act 18:6, 2Pe 2:2
but: 1Pe 2:12, 1Pe 3:16, Mat 5:16, Gal 1:24, 2Th 1:10-12
Reciprocal: Gen 39:14 – he came Gen 39:21 – the Lord 2Sa 6:22 – more vile Psa 31:11 – I was Psa 38:20 – because Psa 50:15 – glorify Psa 119:22 – for I have Psa 119:46 – will not Pro 18:3 – General Son 5:7 – took Isa 25:8 – rebuke Isa 43:7 – for my Isa 60:1 – the glory Isa 61:3 – that he Jer 15:15 – know Jer 20:8 – the word Jer 20:18 – with Jer 37:14 – said Dan 6:4 – but Mat 19:29 – my Luk 2:34 – for a Luk 9:26 – whosoever Luk 21:17 – for Joh 11:4 – for Joh 16:22 – and your Act 4:9 – the good Act 9:16 – for Act 11:26 – were Act 16:25 – sang Act 25:7 – and laid Act 26:31 – This man Act 28:22 – for Rom 2:7 – glory Rom 8:30 – he justified 1Co 4:10 – for 2Co 6:8 – evil 2Co 12:9 – the power Phi 1:11 – are Phi 3:10 – and the fellowship 2Th 1:5 – manifest 2Th 1:12 – the name 1Ti 3:7 – lest 1Ti 4:10 – therefore 1Ti 5:14 – give 2Ti 1:8 – ashamed Heb 11:26 – the reproach Heb 12:2 – despising Heb 13:13 – General 1Jo 4:17 – as
Fuente: The Treasury of Scripture Knowledge
1Pe 4:14. To be reproached means to be reviled or have belittling things said of one. If that kind of treatment is given to a man because of his connection with Christ, he then will have much reason to rejoice on the principle set forth in the preceding verse. Such enemies unconsciously recognize the glory (honor) of God that has been bestowed upon His servants by the Spirit. It should be observed that no specific wrong is charged against the disciple, only he is reproached just because of his profession of faith in Christ. Their part refers to the enemies who revile the disciples because of their devotion to Christ. Your part means that the persecuted disciples feel glorified or honored by such treatment, because it is an acknowledgement that the worst that can be said of them is that they are believers in Christ.
Fuente: Combined Bible Commentary
1Pe 4:14. If ye are reproached in the name of Christ, blessed (are ye). A reassertion, but with a more definite reference to sufferings for Christs sake, of the blessedness already affirmed in chap. 1Pe 3:14. The sentence is another echo of Mat 5:11. The phrase in the name of Christ, which is paraphrased by both the A. V. and the R. V. as for the name of Christ, is best interpreted, as is done by most, in the light of Christs own explanation in Mar 9:41in my name, because ye belong to Christ. It covers, therefore, all kinds of reproach endured on account of bearing Christs name and belonging to Him.
because the Spirit of glory and of (god resteth upon you. The form of this sentence in the original is uncommon, and has led to different interpretations. According to some, it means, the element of glory and the Spirit of God rest upon you (Plumptre, etc.); a possible rendering and one yielding a good sense here. According to others the sense is, the name of glory and the Spirit of God rest upon you (Hofmann); a rendering which gives the pertinent idea that the name of Christ, which is the cause of reproach, is nevertheless the name of honour. Bengel, supposing that in Jas 2:1 we should translate the faith of our Lord Jesus Christ, the Glory (instead of the Lord of glory), suggests that the term glory here may be a title of Christ, as if = the Glorious One; a partial analogy to which may be found in Simeons designation of the infant Saviourthe glory of Thy people Israel (Luk 2:32). The sentence, however, is understood by most to contain two titles (some of the oldest manuscripts, indeed, make them three, by inserting the words and of power after glory) of the same Spirit. He is first described as the Spirit of glory, i.e to whom glory belong whose nature is glory, and whose gilt, therefore, is also glory; as God also has the titles the God of glory (Act 7:2), and the Father of glory (Eph 1:17). And it is then added that this Spirit is Gods Spirit. His relation to suffering Christians is described as a resting upon them. The word is one which, either in itself or in a compound form, occurs in several suggestive passages of the O. T.,in Num 11:25-26, of the prophetic Spirit resting on the seventy elders; in 2Ki 2:15, of the spirit of Elijah resting on Elisha; and above all in Isa 11:2 (which is probably in Peters mind here), of the Spirit of the Lord that was to rest upon Messiah. It is found also in some interesting connections in the N. T., as e.g. of the resting apart awhile which Christ enjoined on the Apostles (Mar 6:31); in His charge to the slumbering three in Gethsemane (Mat 26:45; Mar 14:41); of the resting of the blessed dead from their labours (Rev 14:13, etc.). It implies, therefore, the restful complacency with which He makes His abode with them. This is the reason why even in reproach and persecution they are blessed. They whom the Spirit thus visits, though the shame of the Cross in heathen eyes may be theirs, have glory already with them; for He is the Spirit whose nature glory is, and where He enters, there the earnest of all glory is. They with whom the Spirit is pleased to dwell, have God Himself with them; for He is the Spirit of God, and where that presence is, there is rest. It is possible that Peters designation of the Spirit here is shaped by his thoughts going back to the abiding presence of God as witnessed of old to Israel by the glory-cloud in the Holy of Holies. The words on their part . . . glorified have such weight of ancient documents, both Manuscripts and Versions, against them as to make it more than doubtful whether they belong to the original text. They see in to have been a marginal explanation or addition which found its way at an early period into the text.
Fuente: A Popular Commentary on the New Testament
Another argument is here offered by our apostle for glorifying in sufferings and reproached for Christ, taken from the happiness of those that are so reproached, If ye be reproached for the name of Christ, happy are ye.
Note here, That the reproaches which the saints suffer for the sake of Christ, are reckoned persecutions, and yet at the same time are esteemed a part, as well as a prognostic, of their happiness: Happy are ye, if ye be approached for the name of Christ.
Observe, 2. The reason assigned why Christians, under reproach for the sake of Christ, are to be esteemed thus happy, namely, because the Spirit of glory and of God resteth upon them; that is, the glorious Spirit of God, which is both the mean and evidence of your happiness who is glorious in himself, and also a glory to you, upon whom he rests, and in whom he dwells.
Two things are implied by the Spirit resting upon a reproached Christian: 1. Complacency, that he is well pleased where he is; men do not rest where they do not like. 2. Permanency, He abides where he rests, and dwells there with delight.
Some take the expression to be an allusion to Noah’s dove, that hovered about, but could not rest till returned to the ark. Thus the Spirit of God, called here the Spirit of glory, from its effects and fruits, namely, from its cheering, sealing, and reviving influences, which make Christians glory in tribulations; this Spirit flies from place to place, and from person to person, hither and thither, but rests upon and takes up his residence and abode with such Christians as suffer for the name of Christ: If ye be reproached, &c. happy are ye, for the Spirit of glory and of God resteth upon you: it follows,–On their part he is evil spoken of, but on your part he is glorified; that is, by their reproaches cast upon you, they blaspheme the Holy Spirit, as the word signifies; but he is eminently glorified by your patience and constancy of mind under all your pressures; which shows the power of the Spirit resting upon you, and mightily working in you.
Learn hence, That in those reproaches which good men suffer for the sake of Christ, the Spirit of God in a special manner is blasphemed on the one side, and glorified on the other.
O sinner! know, that all the reproaches thou castest upon religion and religious persons, as such, reach the Holy Spirit that rests upon them, and resides in them as his temples: but, O Christian, remember thou, that, by thy patience and constancy under sufferings, thou glorifiest the Holy Spirit eminently, abundantly showing that by his help afflictions are not only tolerable but joyous.
Fuente: Expository Notes with Practical Observations on the New Testament
1Pe 4:14-16. If ye be reproached for Christ Reproaches and cruel mockings were always one part of their sufferings, and to an ingenuous mind, reproach is often worse than the spoiling of goods, or even than bodily pain; happy are you The apostle alludes to Christs words, Mat 5:11, Blessed are ye when men shall revile you, &c. For the Spirit of glory and of God resteth upon you Conquering all reproach, and spreading a lustre around you, while he supports and comforts you in a glorious manner under all your trials. The apostle alludes to Isa 11:2. The Spirit of glory, which rested on the persecuted disciples of Christ in the first age, was a Spirit of fortitude, enabling them to suffer the greatest evils without shrinking, a virtue which the heathen greatly admired. For which reason, when they put the first Christians to death for refusing to worship idols, they were so struck with the constancy, patience, meekness, and benevolence wherewith they suffered, that it led many of them to think well, both of a religion which inspired its votaries with such admirable virtues, and of those votaries themselves. And as this constancy in suffering, from which the Christians derived so much glory, proceeded from the aid of the Spirit of God, the apostle justly termed it, both the Spirit of glory, and the Spirit of God. Macknight. But let none of you Who have the honour to bear the Christian name; suffer By your own fault; suppose as a murderer, or as a thief &c. At the time St. Peter wrote this epistle, the unbelieving Jews in Judea were extremely addicted to murder and robbery, and every kind of wickedness, as we learn from Josephus; for they robbed and killed, not only the heathen, but their own brethren, who would not join them in their opposition to the Romans. Hence the apostle judged it proper to caution the Christians, especially the Jewish Christians, in this manner, lest, being corrupted by such bad examples, they should be led to the commission of any such crimes. As the apostle is here cautioning them against those sins which, if they committed them, would expose them to punishment from the civil magistrate, by , here rendered a busy-body in other mens matters, he cannot well be supposed to mean merely one who pries into the concerns of private families, as such a one could not properly be ranked with such criminals as are here mentioned. But he might mean one that affected to inspect and direct the behaviour of persons in public offices, from a factious disposition to find fault with their conduct, and thereby to raise commotions in the state; which Lardner hath shown was the practice of the Jews in Alexandria, Cesarea, and other places. Or we may, with LEnfant. understand the word in the more general sense of meddling with other peoples affairs, from avarice, anger, revenge, malice, or other bad passions. Yet if any man suffer as a Christian That is, because he is a Christian; and if he suffer in a Christian spirit, let him not be ashamed Of his sufferings; but let him glorify, or praise, God on this behalf That is, for having judged him worthy to suffer in so good a cause; and for enabling him to do it with fortitude and patience. It may be proper to observe that this, with Act 11:26; Act 26:28, are the only passages of Scripture in which the disciples are called Christians, after their Master.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 14
On your part he is glorified, by your example, and the spirit and temper of mind which you exhibit.
Fuente: Abbott’s Illustrated New Testament
4:14 {14} If ye be reproached for the name of Christ, happy [are ye]; for the {e} spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
(14) Secondly, although the infidels think otherwise, who in afflicting the godly blaspheme God, yet the godly in that they are so abused, are honoured by God with true spiritual glory, and their adoption is sealed by the Spirit of God.
(e) By “Spirit” he means the gifts of the Spirit.
Fuente: Geneva Bible Notes
When people revile, insult, and reject us for being followers of Jesus Christ, they may curse us, but their curses are really blessings from God (Mat 5:11-12).
"To be insulted is not simply to receive a rebuke (1Pe 2:12; 1Pe 3:16; 1Pe 4:5), but . . . it means to be rejected by the society (or even by humanity)." [Note: Davids, p. 167.]
Their curses become blessings because the Holy Spirit, who is the Spirit of glory, already indwells us. The "and" here (Gr. kai) may be ascensive, meaning "even." Peter’s thought was that the indwelling Holy Spirit is already part of our glorification, the firstfruits of our inheritance. As the Israelites enjoyed the presence of God in the fiery pillar even during their wilderness testing, so we enjoy His presence during our wilderness experience.
"The world believes that the absence of suffering means glory, but a Christian’s outlook is different. . . .
". . . suffering Christians do not have to wait for heaven in order to experience His glory. Through the Holy Spirit, they can have the glory now. This explains how martyrs could sing praises to God while bound in the midst of blazing fires. It also explains how persecuted Christians (and there are many in today’s world) can go to prison and to death without complaining or resisting their captors." [Note: Wiersbe, 2:425.]