Exegetical and Hermeneutical Commentary of 1 Peter 4:16
Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf.
16. Yet if any man suffer as a Christian ] The occurrence of a name which has played so prominent a part in the history of mankind requires a few words of notice. It did not originate with the followers of Christ themselves. They spoke of themselves as the “brethren” (Act 14:2; Act 15:1; Act 15:3; Act 15:22, &c.), as “the saints,” i.e. the holy or consecrated people (Mat 27:52; Act 9:13; Act 9:32; Rom 1:7; 1Co 6:1; Eph 1:1, &c.), as “those of the way,” i.e. those who took their own way, the way which they believed would lead them to eternal life (Act 9:2; Act 19:9; Act 24:22). By their Jewish opponents they were commonly stigmatized as “the Nazarenes” (Act 24:5), the followers of Jesus of Nazareth, the city out of which no good thing could come (Joh 1:46). The new name was given first at Antioch (Act 11:26), shortly after the admission there, on a wider scale than elsewhere, of Gentile converts. Its Latin form, analogous to that of Pompeiani, Mariani, for the followers of Pompeius or Marius, indicated that the new society was attracting the attention of official persons and others at Antioch. The word naturally found acceptance. It expressed a fact, it was not offensive, and it might be used by those who, like Agrippa, though they were not believers themselves, wished to speak respectfully of those who were (Act 26:28). Soon it came to be claimed by those believers. The question, Are you a Christian? became the crucial test of their faith. By disowning it, as in the case of the mildly repressive measures taken in these very regions by Pliny in the reign of Trajan, they might purchase safety (Pliny, Epp. x. 96). The words now before us probably did much to stamp it on the history of the Church. Men dared not disown it. They came to exult in it. Somewhat later on they came to find in it, with a pardonable play upon words, a new significance. The term Christiani (= followers of Christ) was commonly pronounced Chrestiani, and that, they urged, shewed that they were followers of Chrestus, i.e. of the good and gentle one. Their very name, they urged, through their Apologist, Tertullian ( Apol. i. 3), was a witness to the falsehood of the charges brought against them.
on this behalf ] Better, perhaps, in this point, or this particular. Many of the best MSS. give, however, in this name, i.e. either the name of Christ, for whom they suffered, or that of Christian, which was the occasion of their suffering.
Fuente: The Cambridge Bible for Schools and Colleges
Yet if any man suffer as a Christian – Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. Compare the notes at 1Pe 3:17. On the import of the word Christian, and the reasons why the name was given to the disciples of the Lord Jesus, see the notes at Act 11:26.
Let him not be ashamed –
- Ashamed of religion so as to refuse to suffer on account of it.
(2)Ashamed that he is despised and maltreated.
He is to regard his religion as 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 consequences to himself. Christians now, though not subjected to open persecution, are frequently reproached by the world on account of their religion; and though the rack may not be employed, and the fires of martyrdom are not enkindled, yet it is often true that one who is a believer is called to suffer as a Christian. He may be reviled and despised. 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 frivilous 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. Compare the notes at Rom 1:16.
But let him glorify God on this behalf – Let him praise God that he is deemed not unworthy to suffer in such a cause. It is a matter of thankfulness:
(1)That they may have this evidence that they are true Christians;
(2)That they may desire the advantages which may result from suffering as Christ did, and in his cause. See the notes at Act 5:41, where the sentiment here expressed is fully illustrated. Compare the Phi 3:10 note; Col 1:24 note.
Fuente: Albert Barnes’ Notes on the Bible
1Pe 4:16-19
Yet if any man suffer as a Christian.
The two-fold sorrow
One often hears it insinuated that a godly life is free from care and sorrow, but those persons do much harm who would cheat people into becoming religious by any such delusive hopes. All have troubles, but it makes a very great difference whether we sorrow with God or without Him. Let us now consider some of the sorrows of righteousness and compare them with the no less certain sorrows of unrighteousness. We divide the sufferings of the Christian into, first, those which spring from his struggles with outer things; secondly, those arising from his own nature-the world within. Every one knows how the first professors of Christianity had to suffer when that religion was in its infancy, and paganism or indifferentism was the creed of respectability. They were tortured, thrown to wild beasts, butchered to make a Roman holiday. The men of noble aims find their lot a sad and lonely one still. They are smiled at as enthusiasts, sneered at as hypocrites. And then there is the pain which is felt by every one who bravely contends against the besetting sins of his inner life. Oh, who can escape from himself-this slothful, vain, selfish, lustful, envious self? To conquer this is indeed a struggle. But do not fancy for a moment that the sorrows of unrighteousness are at all less real. Suppose a man did gain the whole world at the trifling cost (as he might think it) of his own soul, what then? We know that Alexander was troubled because he had not another world to conquer, and is there not such a thing as satiety, monotony of success, and the want of not having a want? Ruined homes and cursed lives proclaim the penalties of unrestrained passions. The sufferings in this world of the murderer, thief, evil-doer, with death for wages, are at least as great as those of the Christian to be followed by Gods gift of eternal life. Certainly it is difficult to resist our unholy natures, to tame rebellious passions; but there is one thing even more difficult, and that is to endure the misery which their unrestrained indulgence invariably brings along with it. Suffer we all must; but surely it makes a great difference whether Gods love is seen through our sorrow, or we have the additional misery of feeling that we are in rebellion against our Heavenly Father, and that, therefore, the whole constitution of the world is against us. (E. J. Hardy, M. A.)
The character and privileges of a Christian
I. His character.
1. A Christian is one who fully and cordially believes the testimony that is given concerning Christ.
2. A Christian is one who permanently obeys the commandments of Christ.
3. A Christian is one who receives his faith and holiness, and his desert in them, by the Spirit of Christ.
II. His privileges.
1. A Christian is justified from the guilt and condemnation of sin.
2. A Christian possesses friendship and constant inter course with God.
3. A Christian possesses the certainty of victory over death.
4. A Christian has the prospect of perfect and immortal happiness and glory. (J. Parsons.)
The Christian described
I. The origin of the name (Act 11:26).
II. The commonness of the appellation.
1. In one aspect this commonness is astonishing, and should be convincing. This is the finger of God.
2. In another view this commonness is reasonable.
3. In another view the commonness of the name is lamentable. The word Christian was once very significant and distinguishing. But, alas! in numberless instances now, it is not distinguishable at all.
III. The real import of this title.
1. A Christian is one who has a relation to Christ; not a professed, but a real relation-not a nominal, but a vital relation-yea, a very peculiar and preeminent relation, arising above every other you can mention; spiritual in its nature, and never ending in its duration; and deriving the possession and continuance of every enjoyment from Christ.
2. A Christian is a lover of Christs doctrine.
3. A Christian is a lover of Christs person.
4. A Christian is a copier of Christs example.
5. A Christian is a dependent on Christs mediation.
6. A Christian is expectant of Christs coming. (W. Jay.)
Glorify God on this behalf.–
The pious sufferer exhorted to glorify God
I. What is implied in suffering as a Christian.
1. To suffer in the character of a Christian. Where piety has its seat in the heart it will appear in the life, to be seen and identified by all (Mat 5:13-16).
2. To suffer for discharging the duties of a Christian. Christianity frees its possessors from the slavery of custom; they are governed by the high principles of religion.
3. To suffer in the spirit of a Christian (Luk 21:19).
II. Why characters who thus suffer should not be ashamed.
1. Because they suffer innocently.
2. They suffer in a good cause.
3. They suffer from the purest motive.
4. They suffer for a blessed Master.
5. They suffer in imitation of the brightest examples.
III. Their duty under suffering circumstances, viz., to glorify God on this behalf.
1. Devoutly acknowledging Him and His gifts (1Ch 29:11-12; confessing Him worthy to receive honour, glory, might, and majesty (Rev 4:11). The very circumstance of their suffering should prompt them to this.
2. By firmness in the day of trial. Let nothing shake their firmness (1Co 15:58); but imitate the example of the disciples, who continued with their Lord in His temptations (Luk 22:28-29).
3. By a faithful and patient endurance of suffering.
IV. To this act of glorifying God, they are encouraged from-
1. The declarations and promises He has made. These are many, great, and various (Isa 41:10; Isa 43:1; Isa 34:2; Isa 54:17; Mat 10:32; Jam 1:12; Rev 2:10; Rev 22:7).
2. The honour it will confer upon them.
Improvement:-
1. Let us examine our experience by this test.
2. Let us encourage ourselves in the Lord.
3. Let us pray for our persecutors. (Sketches of Four Hundred Sermons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Yet if – as a Christian] If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him.
The word , Christian, is used only here and in Ac 11:26; Ac 26:28. See the note on the former passage.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Yet if any man suffer as a Christian; if his Christianity be his only crime, and the cause of his sufferings.
Let him not be ashamed: see 2Ti 2:12.
But let him glorify God on this behalf; i.e. on the account of his sufferings; let him bless God for keeping him from suffering as an evil-doer, and for counting him worthy to suffer for Christs sake, Act 5:41, as well as for giving him patience, and courage under sufferings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. a Christianthe name givenin contempt first at Antioch. Act 11:26;Act 26:28; the only three placeswhere the term occurs. At first believers had no distinctive name,but were called among themselves “brethren,” Ac6:3; “disciples,” Ac6:1; “those of the way,” Ac9:2; “saints,” Ro 1:7;by the Jews (who denied that Jesus was the CHRIST,and so would never originate the name Christian), in contempt,”Nazarenes.” At Antioch, where first idolatrousGentiles (Cornelius, Act 10:1;Act 10:2, was not an idolater,but a proselyte) were converted, and wide missionary work began, theycould be no longer looked on as a Jewish sect, and so theGentiles designated them by the new name “Christians.”The rise of the new name marked a new epoch in the Church’s life, anew stage of its development, namely, its missions to the Gentiles.The idle and witty people of Antioch, we know from heathen writers,were famous for inventing nicknames. The date of this Epistle musthave been when this had become the generally recognized designationamong Gentiles (it is never applied by Christians to eachother, as it was in after agesan undesigned proof that the NewTestament was composed when it professes), and when the name exposedone to reproach and suffering, though not seemingly as yet tosystematic persecution.
let him not be ashamedthoughthe world is ashamed of shame. To suffer for one’s own faults is nohonor (1Pe 4:15; 1Pe 2:20),for Christ, is no shame (1Pe 4:14;1Pe 3:13).
but let him glorify Godnotmerely glory in persecution; Peter might have said as the contrast,”but let him esteem it an honor to himself”; but the honoris to be given to God, who counts him worthy of such an honor,involving exemption from the coming judgments on the ungodly.
on this behalfTheoldest manuscripts and Vulgate read, “in this name,“that is, in respect of suffering for such a name.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet if any man suffer as a Christian,…. Because he is one, and professes himself to be one. This name was first given to the disciples at Antioch, either by themselves, or by the Gentiles; however, it being agreeable to them, was retained; it is only mentioned here, and in Ac 11:26,
let him not be ashamed; neither of Christ, and his Gospel, for which he suffers, nor of the name he bears, nor of the punishment he endures, however ignominious and shameful it may be among men; but let him, as his Lord and master did, endure the cross, and despise the shame, Heb 12:2
but let him glorify God on this behalf: that he bestows this gift upon him to suffer for Christ, as well as to believe in him; and that he does him so much honour to call him to such service, and to strengthen him in it, so as to take it joyfully, and endure it patiently and cheerfully. The Alexandrian copy, and some others, and also the Vulgate Latin, Syriac, and Ethiopic versions, instead of “in this behalf”, read “in this name”; that is, of a Christian.
Fuente: John Gill’s Exposition of the Entire Bible
But if as a Christian ( ). Supply the verb (condition of first class, “if one suffer as a Christian”). This word occurs only three times in the N.T. (Acts 11:26; Acts 26:28; 1Pet 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Ac 11:26). Each instance bears that idea. It is not the usual term at first like (disciples), saints (), believers (), etc. The Jews used (Nazarenes) as a nickname for Christians (Ac 24:5). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled (, and pronounced alike).
Let him not be ashamed ( ). Prohibition with and present passive imperative of . Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mr 14:68). See the words of Jesus in Mr 8:38 and Paul’s in 2Ti 1:12. Peter is not ashamed now. In this name ( ). Of Christian as in Mr 9:41, “because ye are Christ’s.”
Fuente: Robertson’s Word Pictures in the New Testament
A Christian. Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on Act 11:26. Hence Peter’s idea is, if any man suffer from the contumely of those who contemptuously style him Christian.
Fuente: Vincent’s Word Studies in the New Testament
1) “Yet if any man suffer as a Christian.” Peter for the first and only time, referred to suffering for Christ as Christian suffering. The term Christian is used only two other times in the New Testament, Act 11:26; Act 26:23.
2) “Let him not be ashamed.” (Greek aiskunestho) in a state or condition of shame or blushing. Peter remembered, perhaps, his own shame for once not having confessed Jesus for fear of suffering. Mar 8:38; Mat 26:15; Rom 10:11.
3) “But let him glorify God on his behalf.” Peter then admonishes Christian brethren to glorify God (Greek en to onomati touto) “in this name” — the name of Christ, thru suffering, confessing Him, Col 3:17.
Fuente: Garner-Howes Baptist Commentary
16 Yet if any man suffer as a Christian After having forbidden the Christians to do any hurt or harm, lest for their evil deeds, like the unbelieving, they should become hateful to the world, he now bids them to give thanks to God, if they suffered persecutions for the name of Christ. And truly it is no common kindness from God, that he calls us, freed and exempted from the common punishment of our sins, to so honorable a warfare as to undergo for the testimony of his Gospel either exiles, or prisons, or reproaches, or even death itself. Then he intimates that those are ungrateful to God, who clamor or murmur on account of persecutions, as though they were unworthily dealt with, since on the contrary they ought to regard it as gain and to acknowledge God’s favor.
But when he says, as a Christian, he regards not so much the name as the cause. It is certain that the adversaries of Christ omitted nothing in order to degrade the Gospel. Therefore, whatever reproachful words they made use of, it was enough for the faithful, that they suffered for nothing else but for the defense of the Gospel.
On this behalf, or, In this respect. For since all afflictions derive their origin from sin, this thought ought to occur to the godly, “I am indeed worthy to be visited by the Lord with this and even with greater punishment for my sins; but now he would have me to suffer for righteousness, as though I were innocent.” For how much soever the saints may acknowledge their own faults, yet as in persecutions they regard a different end, such as the Lord sets before them, they feel that their guilt is blotted out and abolished before God. On this behalf, then, they have reason to glorify God.
Fuente: Calvin’s Complete Commentary
(16) Yet if any man suffer as a Christian.St. Peter purposely uses the name which was a name of derision among the heathens. It is not, as yet, one by which the believers would usually describe themselves. It only occurs twice besides in the New Testamentin Act. 11:26, where we are told of the invention of the nickname (see Note there), and in Act. 26:28, where Agrippa catches it up with the insolent scorn with which a brutal justice would have used the word Methodist a century ago. So contemptible was the name that, as M. Renan says (p. 37), Well-bred people avoided pronouncing the name, or, when forced to do so, made a kind of apology. Tacitus, for instance, says: Those who were vulgarly known by the name of Christians. In fact, it is quite an open question whether we ought not here (as well as in the two places of Acts above cited) to read the nickname in its barbarous form: Chrestian. The Sinaitic manuscript has that form, and the Vatican has the form Chreistian; and it is much harder to suppose that a scribe who commonly called himself a Christian would intentionally alter it into this strange form than to suppose that one who did not understand the irony of saying a Chrestian should have written the word with which he was so familiar.
Let him not be ashamed.Although the name sounds worse to the world than murderer, or thief, or malefactor.
On this behalf.This is a possible rendering, but it is more pointed to translate literally, but let him glorify God in this namei.e., make even this name of ridicule the ground of an act of glory to God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. If Christian The epithet is found in only two other places, Act 11:26; Act 26:28. It seems to have at this time become the common name applied in heathen communities to the followers of Jesus, but always with contempt and scorn. Still, it does not appear to have been adopted among themselves. The apostle exhorts that if any one of them is accused of being a Christian, however much it may bite or sting, he be not ashamed, as sensitive natures might easily be. Doubtless there were those, as there may be now, who could more bravely be tossed to the lions than endure the taunt.
On this behalf Rather, with the best texts, in this name. Accept the name, and glorify God in wearing it as a badge of the highest honour. Perhaps St. Peter was thinking of his own rejoicing that he was counted worthy to suffer shame for the name of Christ. Act 5:40-41.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 4:16. Let him not be ashamed; There is no shame in suffering, unless it be for some crime: to be a Christian, and to suffer for being so, is an honour. Grotius’s remark on the words is this: “If a man was not to be ashamed to die with Phocion, how much less to die for Christ!” It was sometimes deemed a sufficient accusation of the primitive Christians, “that they were the disciples of Jesus;” and upon that account alone many of them suffered death: but what a glorious thing was it thus to die, when their bitterest adversaries had no crime to lay to their charge, nothing to object against them, but that they were Christians!
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:16 . Antithesis to the foregoing.
( sc . ) ] The name , besides here, is to be found only in Act 11:26 , where its origin is mentioned (cf. Meyer in loc .), and Act 26:28 .
., i.e. because of his being a Christian, synonymous with , 1Pe 4:14 . Calvin: non tam nomen quam causam respicit.
: “ let him not consider it a disgrace ;” cf. Rom 1:16 ; 2Ti 1:8 ; 2Ti 1:12 .
] cf. Act 5:41 . Bengel: Poterat Petr., antitheti vi, dicere: honori sibi ducat, sed honorem Deo resignandum esse docet.
] goes back to ; de Wette regards it as synonymous with the reading: , 2Co 3:10 ; 2Co 9:3 : “in this matter,” “in this respect;” [258] can, however, be retained in its strict sense (Wiesinger), in which case it will mean the name ; will then designate this name as the reason of the (see Winer, p. 362 [E. T. 484]). Hofmann, who gives the preference to the reading , “in this respect,” refers the word to what follows, thus attributing to an application different from that of . When, then, he states that the cause for praise arises from this circumstance, that the Christian’s sufferings are appointed by God , he is introducing a thought in no way alluded to, and still less expressed, by the apostle.
[258] Schott interprets artificially as, “that piece of life apportioned to Christians, which consists in suffering.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
Ver. 16. Suffer as a Christian ] Under the Emperor Antoninus the philosopher, there happened a very bitter storm of persecution in France, which swallowed up sundry martyrs, as Maturus, Pothenus, Attalus, and Blandina; which good woman, in the midst of all her sufferings, often cried out, Christiana sum, I am a Christian. By which word she gathered new strength, and became more than a conqueress. (Bucholcer.) So Sabina, another glorious Roman martyr, crying out when she was in prison, and being asked by the jailor how she would endure the fire next day, that made now so much ado in her travail? “Very well,” said she, “I doubt not: for now I suffer as a sinner, but then I shall suffer as Christian.” (John Manl.) They were wont to say of cowards in Rome, that there was nothing Roman in them. I would we had not cause to say of many Christians, that there is nothing Christian in them. He and he only is a right Christian, and can quit himself accordingly both in doing and dying for Christ (if called thereunto), whose person is united to Christ by the ligament of a lively faith, and whose nature is elevated by the Spirit of regeneration; and whose principles, practices, and aims are divine and supernatural.
Let him not be ashamed ] He need not; Christ is not a Master that a man need be ashamed of. He was not ashamed of us, when we had never a rag to our backs, nay, when we were “in our blood, in our blood, in our blood,” and no eye pitied us, Eze 16:5-6 .
Let him glorify God ] viz. for his great preferment, Phi 1:28 . See Trapp on “ Php 1:28 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 .] But if (he suffer) as (being) a Christian (see reff. The word appears here, as in Act 26:28 , to be used as carrying contempt, from the mouth of an adversary) let him not be ashamed, but let him glorify God in this name (viz. that of : at, or in, the fact that he is counted worthy to suffer by such a name. This seems better, with Wies., al., than to take as = , the word substituted for it in the later MSS., as “causa nominata,” “behalf” E. V., “regard, matter,” as most Commentators. Even in ref. Mark, does not lose its allusion to the itself: see there. On the sense, Bengel well remarks, “Poterat Petrus antitheti vi dicere, honori sibi ducat: sed honorem Deo resignandum esse docet”).
Fuente: Henry Alford’s Greek Testament
1Pe 4:16 . , if one suffers as a follower of Christ, in the name of Christ (14). See on Act 9:26 and Introduction. echoes the saying, Whosoever shall be ashamed of me and my words of him also the Son of Man shall be ashamed when He cometh in the glory ; so St. Paul says I suffer thus but am not ashamed (2Ti 1:12 ; cf. 2Ti 1:8 ). , by martyrdom if necessary, for this sense the phrase has acquired already in Joh 21:19 . = Mar 9:41 .
Fuente: The Expositors Greek Testament by Robertson
Christian. See Act 11:26.
behalf = respect, literally part, but the texts read “name”.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] But if (he suffer) as (being) a Christian (see reff. The word appears here, as in Act 26:28, to be used as carrying contempt, from the mouth of an adversary) let him not be ashamed, but let him glorify God in this name (viz. that of : at, or in, the fact that he is counted worthy to suffer by such a name. This seems better, with Wies., al., than to take as = , the word substituted for it in the later MSS., as causa nominata, behalf E. V., regard, matter, as most Commentators. Even in ref. Mark, does not lose its allusion to the itself: see there. On the sense, Bengel well remarks, Poterat Petrus antitheti vi dicere, honori sibi ducat: sed honorem Deo resignandum esse docet).
Fuente: The Greek Testament
1Pe 4:16. , let him not be ashamed) although the world is ashamed of shame-, let him glorify) Peter might have said, with the force of an antithesis, let him esteem it an honour to himself: but he teaches that the honour is to be resigned to God. Let him glorify God, who regards man as worthy of the honour of sufferings, and who at the same time bestows upon him a great benefit, together with an exemption from the punishments of the wicked, which are about to come upon them. There is a similar antithesis in Psa 79:12-13, Let our enemies be put to shame: let the Lord be glorified.- ,[37] in this part) i.e. in respect of sufferings which are of a better kind. See next verse.
[37] The reading , which had not been approved of by the larger Ed., is openly preferred by Ed. 2, and is confidently exhibited in the Germ. Vers.-E. B.
is the reading of AB Vulg. is read by Rec. Text on inferior authority.-E.
Fuente: Gnomon of the New Testament
as: 1Pe 4:19, 1Pe 3:17, 1Pe 3:18, Act 11:26, Act 26:28, Eph 3:13-15
let him not: Isa 50:7, Isa 54:4, Phi 1:20, 2Ti 1:12, Heb 12:2, Heb 12:3
but: Isa 24:15, Act 5:41, Rom 5:2-5, Phi 1:29, Jam 1:2-4
Reciprocal: Job 36:21 – this Mat 24:9 – shall they Act 21:39 – suffer Act 27:35 – in Rom 1:16 – I am Rom 5:3 – but we
Fuente: The Treasury of Scripture Knowledge
1Pe 4:16. Any man suffer. These words are not in the Greek text in this- verse, but they are justified by the language in the preceding verse. To suffer as a Christian is the same as to suffer for the name of Christ as in verse 14. For the significance of the name Christian, see the comments at Act 11:26 in the first volume of the New Testament Commentary. To suffer as a Christian does not specify any wrong-doing on the part of the accused, but only means persecution for being a follower of Christ. A man need not be ashamed for being a fol- lower of Him and of having such an experience, for it Promises him the recognition of Christ before his Father in heaven (Mat 10:32); for this reason he may glorify God or give God the glory. On this behalf means in this respect or because of this great honor.
Fuente: Combined Bible Commentary
1Pe 4:16. But if (any man suffers) as a Christian; that is, in the character of a Christian, or on account of his being a Christian. The verse is of great interest as one of three passages (Act 11:20; Act 26:28, and this one) to which the occurrence of the name Christian in the New Testament is limited, and the only passage of the kind in the Epistles. The history of the name is a question of importance. It has been held by some to have originated with the Roman authorities (Ewald). It has also been supposed to have been at first a term of ridicule (de Wette, etc.). The generally accepted account of it, however, is that it originated with the Gentiles at Antioch, that it was formed on the model of other party names, such as Herodians, Marians, Pompeians, etc. (as = the followers of Herod, Marius, Pompey, etc.), and that it designated those to whom it was applied simply as followers of the party-leader, Christ. That it arose outside the Church is inferred from such facts as these, that in the New Testament itself other names, such as disciples, brethren, saints, hose of the way, appear in use within the Church; that even Luke, who tells us where the disciples were called Christians first(Act 11:26), does not himself apply it to believers; and that in at least two of the three New Testament instances (Act 26:28, and the present verse) it appears to be a term used by those outside. As it is in the highest degree unlikely that the Jews (to whom the new religionists were Nazarenes, etc., Act 24:5) should have coined a word out of the well-known Greek form of the name of their own Messiah in order to designate those whom they so bitterly opposed, it is necessary to suppose the Gentiles to have been the authors of the term. There are certain reasons, too, why it should have emerged first in Antioch, and there at the particular juncture noticed in the Acts. The Gentile element in the Church of Antioch seems to have been large enough to prevent the Church of Christ (for the first time, too, as far as can be gathered) from being easily identified with any Jewish sect, and to make it necessary for the Gentiles to find a distinctive name for it. And the time at which the Book of Acts states this to have taken place coincides with the time when Paul and Barnabas devoted a whole year to work in Antioch, and when, consequently, the growing Christian community there could scarcely fail to draw public attention to itself. The name which was thus made for the Church by those outside it, was soon adopted by Christians themselves, and gloried in as their most proper title, while it as soon became a term of obloquy with others. By the time of the great Apologists, and probably before the close of the second century, a play upon the name had become common, Christians being pronounced Christians i.e followers of the Good, or Kind, One; which form appears occasionally in the manuscripts.
let him not be ashamed; or, think it a shame (cf. specially Rom 1:16; 2Ti 1:8; 2Ti 1:12).
but glorify God in this name. The reading in this name is better supported than the one which the A V. renders on this behalf, and which means simply in this matter (it occurs again in the in this respect of 2Co 3:10, and the in this behalf of 2Co 9:3). The phrase in this name goes back either upon the term Christian, or on the in the name of Christ in 1Pe 4:14. Those who were called to suffer for being Christians were to regard that not as a shameful thing, but as an honourable, and they were to suffer not in the spirit which took honour to themselves, but in that which gave all the glory to the God who counted them worthy of such a vocation. How soon in the history of the Church was martyrdom courted for its own sake in the spirit of the subtlest glorification of self!