1Pe 2:19-20, 3:14, 4:14 | Barnes | STEP | Verse 19. For this is thank-worthy . Marg., thank . Gr., "This is grace," (χαρις.) Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, ( , "this is acceptable to God "χαριςπαραθεω-) that is, this will be regarded by him with favour . It does not mean that it was worthy of thanks, or that God would thank them for doing it, (comp. ;) but that such conduct would meet with his approbation. If a man for conscience toward God . If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God. Endure grief . That is, endure that which is fitted to produce grief, or that which is wrong. Suffering wrongfully . Suffering injury, or where there is injustice, (πασχωναδικως.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark, (1.) that if this has reference to slaves , as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated. (2.) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue, which they who are in it are required to exercise, is patience under wrongs . Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent . The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience. (3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed. (1) "this is thank-worthy" "thank" (*) "thank-worthy" "well-pleasing"

1 Peter 2:19-20

Verse 19. For this is thank-worthy. Marg., thank. Gr., "This is grace," (χαρις.) Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (1Pet 2:20, "this is acceptable to God "χαριςπαραθεω-) that is, this will be regarded by him with favour. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (comp. Lk 17:9,10;) but that such conduct would meet with his approbation.

If a man for conscience toward God. If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.

Endure grief. That is, endure that which is fitted to produce grief, or that which is wrong.

Suffering wrongfully. Suffering injury, or where there is injustice, (πασχωναδικως.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark,

(1.) that if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.

(2.) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue, which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.

(3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed.

(1) "this is thank-worthy" "thank" Lk 6:32 (*) "thank-worthy" "well-pleasing" Verse 20. For what glory is it. What honour or credit would it be.

If, when ye be buffeted for your faults. That is, if you are punished when you deserve it, The word buffet (κολαφιζω) means, to strike with the fist; and then to strike in any way; to maltreat, Mt 26:67, Mk 14:65, 1Cor 4:11, 2Cor 12:7, Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of punishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible, The word rendered "for your faults," is sinning, (αμαρτανοντες,) That is, "if being guilty of an offence, or having done wrong." The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honour in it,

Ye shall take it patiently. "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honour. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other ease, but there would be the feeling that you deleted all that you received, and the spirit evinced in that ease could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done:" The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and murmuring; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong. This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connexion with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.

This is acceptable with God. Marg., as in 1Pet 2:19, thank. It is that which is agreeable to him, or with which he is pleased.

(a) "this" Mt 5:10-12 (2) "is acceptable" or "thank" Lk 6:32

1 Peter 3:14

Verse 14. But and if ye suffer for righteousness' sake. Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Comp. Mt 5:10 2Ti 3:12.

Happy are ye. Perhaps alluding to what the Saviour says in Mt 5:10: "Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, Mt 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favourable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror. Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12,13: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Isa 8:12, seq. Comp. Isa 51:12, Mt 10:28.

Neither be troubled. With apprehension of danger. Compare Jn 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present or things to come," 1Cor 3:21,22.

(a) "be not afraid" Isa 8:12,13, 51:12

1 Peter 4:14

Verse 14. If ye be reproached for the name of Christ, happy are ye. That is, in his cause, or on his account. Mt 5:11. The sense of the word happy here is the same as blessed in Mt 5:3,4, 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, (Jn 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 Spirit's 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 honour done to him in the patience evinced in your trials, and in your purity of life.

(f) "If ye be" Mt 5:11