Amplified: If you are censured and suffer abuse [because you bear] the name of Christ, blessed [are you—happy, fortunate, to be envied, with life-joy, and satisfaction in God’s favor and salvation, regardless of your outward condition], because the Spirit of glory, the Spirit of God, is resting upon you. On their part He is blasphemed, but on your part He is glorified. [Is 11:2.] (Amplified Bible - Lockman)
KJV: 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.
NLT: Be happy if you are insulted for being a Christian, for then the glorious Spirit of God will come upon you. (NLT - Tyndale House)
Wuest: In view of the fact that you have cast in your teeth, as it were, revilings because of the Name of Christ, spiritually prosperous [are you], because the Spirit of the Glory, even the Spirit of God, is resting with refreshing power upon you. (Eerdmans)
Young's Literal: if ye be reproached in the name of Christ -- happy are ye, because the Spirit of glory and of God upon you doth rest; in regard, indeed, to them, he is evil-spoken of, and in regard to you, he is glorified;
IF YOU ARE REVILED FOR THE NAME OF CHRIST : ei oneidizesthe (2PPPI) en onomati Christou: (1Peter 2:19,20; 3:14,16) (1Pe 4:4,5; Ps 49:9; 89:51; Is 51:7; Mt 5:11; Lk 6:22; Jn 7:47, 48, 49, 50, 51, 52; 8:48; Jn 9:28,34; 2Co 12:10) (for the name: Nu 11:25,26; 2 Ki2:15; Is 11:2)
Peter speaks much about the topic of being reviled for the Great Name of Christ...
1Pet 2:19-note For this finds favor, if for the sake of conscience toward God a man bears up under sorrows when suffering unjustly.
1Pet 2:20-note For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.
1Pet 3:14-note But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED,
1Pet 3:16-note and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior (notice how it is possible to exhibit "good behavior"! It is by depending on our position...) in Christ may be put to shame.
1Pet 4:4-note And in all this, they are surprised that you do not run with them into the same excess of dissipation, and they malign (blaspheme, slander) you; 5 but they shall give account to Him who is ready to judge the living and the dead.
Fortunately, Peter does not "leave us hanging" with the prospect of suffering for Jesus, a prospect which is a "guarantee" (cf 2Ti 3:12-note, Php1:29-note, Acts 14:22, etc). Peter also tells us how it is humanly possible to suffer unjust treatment - don't try to suffer naturally (in your natural "strength" or "adequacy" cf 2Cor 3:5, 6-note, 2Cor 2:16, 1Cor 15:10-note) but suffer supernaturally - imitate Christ (cf 1Cor 11:1, 1Jn 2:6) - surrendering just as He did when He suffered (cf the suffering of His first great temptation in the wilderness - notice Who He depends on - Read Mt 4:1, Lk 4:1. Jesus was victorious because He depended no the Spirit's enabling power (dunamis, cp Lk 4:14) and the supernatural Word, both resources also available to us. In a word, Jesus shows us the way to victory in trials and temptation - filled with His WORD and filled with His SPIRIT (where "filled with" signifies "controlled by" - Spirit not self!). Brethren, there is no other way!
For (term of explanation) you have been called for this purpose (see context - 1Pe 2:20), since (because - expresses purpose) Christ also suffered for you, leaving you an example for you to follow in His steps" (1Pe 2:21-note)
See Related Discussion of persecution of believers:
If you are reviled - We should read it as "WHEN (not "if") we are reviled"! Suffering for Jesus is not an "optional course" in the "Christian Curriculum!" It will come if we are truly allowing His Spirit to live through us (see next note below). Listen to Jesus' charge to the first (and all) disciples...
Remember (some consider this Greek present imperative - we are all "forgetful" folk and must constantly be recalling Jesus' words - which is one of the great values of Memorizing His Word [ See Memory Verses by Topic]) the word that I said to you, 'A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. But all these things they will do to you for My name's sake, because they do not know the One who sent Me. (Jn 15:20,21)
If - This is the marker of what is known as a first class conditional which simply means that what follows is presumed to be true. It can be translated therefore as "since this is true". Trials will come for His sake and we need to remember that we are sharing suffering with Him (if you understand this basic Christian principle, you can better comprehend passages like Col 1:24-note), which is but a prelude to the glory that we will share at His coming. If you have never suffered for His Name, either you are living your Christian life under a peck measure (Mt 5:14, 15, 16-note) or you are not a genuine believer because if you are a believer and Christ lives through you, suffering for His Name's sake is a certainty (Jn 15:18, 19, 20, 21, 22, 23)! I did not say it would be fun to suffer, but it is a privilege to suffer for Him (Acts 5:40, 41, 42) and it is one of those truths that will help undergird the assurance of your salvation.
J Vernon McGee...This is strange language, whether it is in the Greek or in the English. “If you are reproached for the name of Christ, you ought to rejoice in it,” Peter says. “For the spirit of glory and of God resteth upon you.” Again may I say, suffering is a token that you are a child of God. The greatest proof that you are a child of God is that you can endure suffering. If you are being carried around on a silver platter with a silver spoon in your mouth, you must not be God’s child because that is not the way He does things.
Reviled (3679) (oneidizo from óneidos = reproach) means to assail with abusive words, slander, revile, falsely accuse or to speak disparagingly of a person in manner not justified, to find fault in a way that demeans the other, to mock, to heap insults upon as a way of shaming.
Oneidizo - 9x in 9v - Matt 5:11; 11:20; 27:44; Mark 15:32; 16:14; Luke 6:22; Rom 15:3; Jas 1:5; 1 Pet 4:14
Oneidizo “to cast into the teeth,” as in “hurling an insult.” It means that Christians can expect to be made the butt of public jokes and open ridicule.
Oneidizo refers to especially strong verbal abuse which is interesting because the Jewish culture at that time considered verbal abuse to be extremely vicious. The Jewish rabbis even considered reviling to be as evil as idolatry, fornication, and bloodshed all combined! Why so serious? Because by the defamation of one's character the victim would lose his or her place in the community and, according to the circumstance of that day, almost the possibility of continuing their life. The insulting word itself was believed to have a power of its own.
Oneidizo can be translated “say evil about”, “say you are bad”. In West Africa there is an idiom, “to spoil your name” which is very appropriate in this context.
You can tell your unsaved friends that you are Baptist, a Presbyterian, a Methodist, or even an agnostic, and there will be no opposition; but tell them you love Jesus Christ, He is your Lord & He alone is the Way, the Truth & the Life —bring Christ’s name & exclusive claims into the conversation—and things will start to happen. Our authority is in the name of Jesus, and Satan hates that name. Every time we are reproached for the name of Christ, we have the opportunity to bring glory to that name. The world may speak against His name, but we will so speak and live that His name will be honored and God will be pleased.
Spurgeon said: ''You set your heart aflame with the Word of God and man shall come and watch you burn.''
G. Campbell Morgan said: ''It is a very remarkable thing that the church of Christ persecuted has been the church of Christ pure. The church of Christ patronized has always been the church of Christ impure.''
Polycarp, Bishop of Smyrna, was martyred on Saturday, 23rd February, A.D. 155. The proconsul gave him the choice of cursing the name of Christ and making sacrifice to Caesar or death. "Eighty and six years have I served him and he has done me no wrong. How can I blaspheme my King who saved me?" The proconsul threatened him with burning, and Polycarp replied: "You threaten me with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. Why are you waiting? Come, do what you will." “I have respect for your age,” said the Roman officer. “Simply say, ‘Away with the atheists!’ and be set free.” By “the atheists” he meant the Christians who would not acknowledge that Caesar was “lord.” The old man pointed to the crowd of Roman pagans surrounding him, and cried, “Away with the atheists!” He was burned at the stake and in his martyrdom brought glory to the name of Jesus Christ.
First Century believers were falsely accused of such blasphemies as being cannibals (body & blood of Christ), sexual orgies (love feasts), destroyers of families (families often split over), atheists (would not worship images), politically disloyal insurrectionists (would not say "Caesar is lord"), incendiaries: people who would start fires (to end of the world).
Whatever your "shade" of suffering, remember this great Petrine Principle...
YOU ARE BLESSED : makarioi: (1Ki 10:8; Ps 32:1,2; 146:5; Jas 1:12; 5:11)
James offers a similar promise of a "beatitude" for suffering saints...
Jas 1:12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life, which the Lord has promised to those who love Him.
Jas 5:11 Behold, we count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful.
The translators add "you are" (there is no verb in the Greek) but it should read "if you are reviled for the name of Christ, Blessed!" which sounds even better!
Note the qualifier - for the name of Christ. If you are reviled for "un-Christlike" behavior, you can dispense with this blessing! Let Him live His life through you and to some it will be a fragrance of Christ, an aroma of life (praise the Lord), but to others an aroma of death (cf. 2Co 2:14,15, 16) and this is the group that will seek to revile you (or worse) because they "smell" Christ in you! (cf 2Ti 3:12-note, Php 1:29-note)
Blessed (3107) (makarios [word study]) means fully satisfied no matter the circumstances. This means that in the hour of greatest trial there is a great consolation. In great suffering on earth there is great support from heaven. You may think now that you will not be able to bear it. But if you are Christ's you will be able to bear it, because he will come to you and rest upon you.
Jesus taught that suffering for Him conferred a blessing on the one suffering...
BECAUSE THE SPIRIT OF GLORY AND OF GOD RESTS UPON YOU: hoti to tes doxes kai to tou theou pneuma eph humas anapauetai (3SPMI): (Acts 13:45; 18:6; 2Pe 2:2) (1Peter 2:12; 3:16; Mt 5:16; Gal 1:24; 2Th 1:10, 11, 12)
More literally, the Spirit of glory and that of God.
Because - Whenever you encounter a "because", pause to ponder the text which will usually force you to examine the context. As you practice this aspect of Inductive Bible Study, you are in effect the lost art of Meditating on the Scriptures (See the blessings God promises to those who pause to ponder the text [including interrogating the text with the 5W/H questions] - Ps 1:2-note, Ps 1:3-note, Josh 1:8-note). What is the writer explaining? In this case Peter is amplifying what it means to be blessed.
UBS Handbook writes that "because" gives...the reason why the Christians are happy. To be insulted for the sake of Christ means that the glorious Spirit, the Spirit of God, is resting on you. This literally is “the Spirit of glory and of God rests upon you.”
Spirit of glory God stands with his martyrs. The Holy Spirit ministers special grace. Compare this description with Stephen's countenance when confronted by the stares of the ruling religious leaders
Spirit of Glory and God rests upon - This brings to mind the Shekinah glory cloud of God resting upon the OT tabernacle and then upon Solomon's Temple. Today believers are God's temple and God glory rests upon us!
Note that rests is in the present tense indicating continuous action.
Peter is quoting from Isaiah 11:2...
Bigg says the Holy Spirit...He rests upon the Christian as the Shechinah rested upon the tabernacle.
Wiersbe: He is the Spirit of glory and He has a special ministry to those who suffer for the glory of Jesus Christ. This verse can be translated “for the presence of the glory, even the Spirit, rests on you.” The reference is to the Shekinah glory of God that dwelt in the tabernacle and in the temple (Ex. 40:34; 1 Kings 8:10–11). When the people stoned Stephen, he saw Jesus in heaven and experienced God’s glory (Acts 6:15; 7:54–60). This is the “joy unspeakable and full of glory” that Peter wrote about in 1 Peter 1:7–8. In other words, 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.
MacArthur comments on the Spirit of glory: That is, the Spirit who has glory, or Who is glorious. In the OT, the glory of God was represented by the Shekinah light, that luminous glow which signified the presence of God (see Ex 33:15–34:9). When a believer suffers, God’s presence specially rests and lifts him to strength and endurance beyond the physical dimension (cf. Ac 6:8–7:60; 2Co 12:7–10). (MacArthur, J.: The MacArthur Study Bible Nashville: Word)
Glory recalls the Shekinah, which in the Old Testament symbolized God’s earthly presence (Ex. 24:16–17; 34:5–8; 40:34–38; Hab. 3:3–4). When the tabernacle and the ark of the covenant were brought to Solomon’s newly dedicated temple, “the glory of the Lord filled the house of the Lord” (1 Kings 8:11). As the brilliant cloud of the Shekinah rested in the tabernacle and the temple, so the Holy Spirit lives in and ministers to believers today....“Refreshment” comes on those believers who suffer for the sake of the Savior and the gospel. The Spirit gives them grace by imparting endurance, understanding, and all the fruit that comes in the panoply of His goodness. (MacArthur, J. 1 Peter. Chicago: Moody Press )
Constable: Their curses become blessings because the Holy Spirit, who is the Spirit of glory, already indwells us. Peter’s thought was that the indwelling Holy Spirit is already part of our glorification, the first-fruits 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.
ESV Study Bible: the Spirit of glory, the Holy Spirit, rests upon believers in an especially powerful way. Further, it is the same Spirit that rested on Jesus (Isa. 11:2; cf. Matt. 3:16) who now rests upon the believer.
Nelson Study Bible: New King James Version: When Christians suffer unjustly on behalf of Christ, they will discover that the close relationship they have with God during that period will refresh their spirit.
KJV Bible Commentary: The spirit of glory and of God. Glory may be an allusion to the “Shekinah” glory cloud of the Old Testament (Ex 33:9–10; 40:34–35).
Barclay - Here Peter says the greatest thing of all. If a man suffers for Christ, the presence of the glory rests upon him. This is a very strange phrase. We think it can mean only one thing. The Jews had the conception of the Shekinah, the luminous glow of the very presence of God. This conception constantly recurs in the Old Testament. "In the morning," said Moses, "you shall see the glory of the Lord" (Exodus 16:7). "The glory of the Lord settled upon Mount Sinai, and the cloud coverer it six days," when the law was being delivered to Moses (Exodus 24:16). In the tabernacle God was to meet with Israel and it was to be sanctified with his glory (Exodus 29:43). When the tabernacle was completed, "then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle" (Exodus 40:34). When the ark of the covenant was brought into Solomon's temple, "a cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord" (1 Kings 8:10-11). Repeatedly this idea of the Shekinah, the luminous glory of God, occurs in the Old Testament. It is Peter's conviction that something of that glow of glory rests on the man who suffers for Christ. When Stephen was on trial for his life and it was certain that he would be condemned to death, to those who looked on him his face was as the face of an angel (Acts 6:15). (Barclay's Daily Study Bible)
J H Jowett...
Rests (373) (anapauo from ana = again, back, or even as intensifying the meaning of the verb + pauo = to cease or give rest) means (1) to cause someone to gain relief (by resting), refreshment, intermission from toil ( LXX use = 1Chr 22:18, Mt 11:28, 1Co 16:18, 2Co 7:13, Philemon 1:7, 20) (2) in the middle voice meaning to take bodily rest, as in sleep (Mt 26:45, Mk 14:41, 6:31 Septuagint - LXX use = Ex 23:12) and (3) to rest upon an object (1Pe 4:14).
In general terms, anapauo can refer to:
To review anapauo means to rest or take a rest in a physical sense or also means to cause to rest, to calm, to give "inner" rest, to comfort or to refresh.
Anapauo can mean to permit one to cease from labor in order to recover and collect his or her strength.
Moulton and Milligan write that "The verb is a technical term of agriculture in P Tebt I. 10523 (B.C. 103), to rest land by sowing light crops upon it.
Anapauo is found in a manuscript of 103BC as a technical term in agriculture. The writer speaks of a farmer resting his land by sowing light crops upon it. He relieved the land of the necessity of producing heavy crops, and thus gave it an opportunity to recuperate its strength.
TDNT = “To cause to cease”; b. “to give rest,” “refresh”; c. “to rest”; d. “to remain at rest”; e. “to rest on.” In the NT the word can mean bodily rest (c), as in Mk. 6:31, but more commonly it denotes refreshment (b), as in 1Co 16:18. In Revelation it has an eschatological reference, “to rest from labor” (b) in 14:13, and “to tarry,” i.e., await (d) in 6:11. God’s Spirit is the subject in 1 Pet. 4:14: “to rest on” (e). Christ’s saving work is to give rest (b) in Mt. 11:28. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans)
Wuest = Anapausis, from anapauo, implies the pause or cessation from labor (Re 4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex. 16:23, 31:15, 35:2, and often....The verb anapauo which is of the same root, means, “to cause or permit one to cease from any movement or labor in order to recover and collect his strength, to give rest, refresh, to give one’s self rest, to take rest”..... (Commenting on 1Pe 4:14 Wuest writes) Not only is the fact of persecution an indication of a spiritually prosperous life, but also of the fact that the Holy Spirit is resting upon the Christian. The words “rest upon” are the translation of a Greek word used in a manuscript of 103 B.C. as a technical term in agriculture. The writer speaks of a farmer resting his land by sowing light crops upon it. He relieved the land of the necessity of producing heavy crops, and thus gave it an opportunity to recuperate its strength. The word is used in Matthew 11:28 where our Lord says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” literally, “and I will rest you.” Here our Lord causes the sinner who comes to Him to cease from his own efforts at carrying his load of guilt and suffering, taking it upon Himself, allowing the believer in his new life powers to function as a child of God. In our First Peter passage, the Holy Spirit rests and refreshes the believer in the sense that He takes over the saint’s battle with sin and the heretofore futile effort at living a life pleasing to God, by giving him victory over the evil nature whose power was broken the moment God saved him, and by producing in his life His own fruit. The Spirit of the Glory, even the Spirit of God, is resting with refreshing power upon the child of God, causing him to live a life which pleases God and toward which the world hurls its venom and hate. The words “on their part he is evil spoken of, but on your part he is glorified,” while true, do not appear in the best Greek texts, and are not therefore thought to be part of the original manuscript that left the hands of Peter. We have therefore not included them in the translation. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
NIDNTT - In classic Greek anapauo is used in its active form for: (a) make to cease, bring to an end, stop or hinder from something (Homer, Il. 17, 550); (b) to rest (trans.), make to halt, refresh (Xenophon, Cyropaedia 7, 1, 4). In middle and passive voices it means to cease, take rest from, recover, come to rest (Plato, Critias 106a); later also, to die. Thus the expression to take one’s rest can be used of the dead (cf. IG 14, 1717). katapauo means to stop, put an end to; with reference to persons, to put an end to, hinder, depose, kill (Homer, Il. 16, 618; thus often with an unpleasant undertone); but also, to appease, calm (Homer, Od. 4, 583). In Judaism the term was taken up in the sense of to give someone a good rest (LXX). anapausis in classic Greek. meant repose, relaxation, recreation, a rest from something. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan or Computer version)
Anapauo - 12x in 12v - NAS = give...rest(1), refresh(1), refreshed(3), rest(3), resting(2), rests(1), take your ease(1).
Anapauo - 62x in the Septuagint - LXX - Ge 29:2; 49:14; Ex 23:12; Lev 25:2; Nu 24:9; Dt 5:14; 28:65; 33:20; 1Sa 16:16; 2Sa 7:11; 1Ki 5:18; 1Chr 22:9, 18; Neh 9:28; Esther 9:16, 17, 18, 22; Pr 21:16, 20; 29:17; Eccl 7:9; Job 2:9; 3:13, 17, 26; 10:20; 13:13; 32:20; Mic 4:4; Hab 3:16; Zech 6:8; Is 7:19; 11:2; 13:20, 21; 14:1, 4, 7, 30; 27:10; 32:16, 18; 34:14, 17; 57:15, 20; Jer 29:6; 30:29; 31:11; 49:10; Lam 5:5; Ezek 16:42; 17:23; 31:13; 34:14, 15; Da 12:13.
Anapauo is used in the LXX to translate up to 14 different Hebrew verbs. The most common of these is nuach (05117), rest, repose, be quiet, and in the trans. forms to lay down, let remain, leave. nuach occurs in the following passages: Ex. 23:12; Deut. 5:14; 2 Sam. 7:11; 1Ki. 5:4; 1Chr. 22:9, 18; Neh. 9:28; Esther 9:22; Job 3:13, 17, 26; Pr 21:16; 29:17; Eccl. 7:9; Hab 3:16; Zech. 6:8; Isa 7:19; 11:2; 14:1, 3, 6; 32:18; Lam 5:5; Da. 12:13.
In this First Peter passage, the Holy Spirit rests and refreshes the believer in the sense that He takes over the saint’s battle with sin and the natural man's futile attempts to live a life pleasing to God, by giving him victory over the evil nature whose power was broken the moment God saved him, and by producing in his life His own fruit (cp Ro 8:13-note, Jn 6:63, 2Co 3:5, 6, Gal 5:16-note, Gal 5:17-note, Gal 5:18-note, Gal 5:25-note, Eph 5:18-note).
MacArthur - Refreshment comes on those believers who suffer for the sake of the Savior and the gospel. The Spirit gives them grace by imparting endurance, understanding, and all the fruit that comes in the panoply of His goodness: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” (Gal 5:22-note, Gal 5:23-note). (MacArthur, J. 1Peter. Chicago: Moody Press)
The Spirit of the Glory, even the Spirit of God, is resting with refreshing power upon the child of God, causing him to live a life which pleases God and toward which the world hurls its venom and hate.
The Holy Spirit rests upon the reviled Christian much as the Shekinah (Shekinah glory cloud) rested on the Tabernacle in the wilderness and later on Solomon's Temple. (See also: SHEKINAH - preceptaustin or SHEKINAH GLORY)
The Holy Spirit will help you die if that is what you are called to do. He will stand by you when there is no one else. He will sustain your faith. He will give you glimpses of glory as He did Stephen as he was being stoned (see above). He will cause you to magnify Christ in your death. Courage which you never thought was possible will be yours. The Spirit of glory and of God will rest upon you and carry you home.
This encouraging, soul sustaining truth of the Spirit giving aid and comfort in the time of death is illustrated by the story of Thomas Hauker (England, 1555) who was appointed by God to die for His faith...
Peter is saying that 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 like Thomas Hauker could sing praises to God while bound in the midst of blazing flames (a literal "fiery ordeal"!). It also explains how persecuted Christians (and there are many in today’s world - see Voice of the Martyrs) can go to prison and to death without complaining or resisting their captors.
When the three Hebrew children went into the fiery furnace, they had faith that God could deliver them.
Jehovah not only delivered them, but He walked through the fire with them! And remember what Hebrews 13:8 (see note) says...
Corrie ten Boom tells how she worried as a girl whether she would be able to stand against the Germans if she was threatened. She felt so weak when she thought about what might happen. Her father, I think it was, gave her a great illustration. He said, "When you are going to take a journey on the train, do I give you your ticket three weeks early or just as you get on the train?" She answered, "As I get on the train." "So God will give you the special strength you need to be strong in the face of death just when you need it, not before."
John Piper's expresses his heart on this passage for his church: I pray that you will remember the words of this message. The Spirit will help you die. He will stand by you when there is no one else. He will sustain your faith. He will give you glimpses of glory [Ed: as He did Stephen as he was being stoned (Acts 7:56)]. He will cause you to magnify Christ in your death. Courage which you never thought was possible will be yours. The Spirit of glory and of God will rest upon you and carry you home. (The Holy Spirit Will Help You Die)
William MacDonald has an interesting thought to ponder: We know that the Spirit indwells every true child of God, but He rests in a special way upon those who are completely committed to the cause of Christ. They know the presence and power of the Spirit of God as others do not." (Believer's Bible Commentary)
Rest (373) (anapausis from from ana = again, back, or even as intensifying the meaning of the verb + pauo = to cease or give rest) describes a cessation of any motion, business or labor in which one is engaged. In short one meaning of anapausis is to stop an activity (cp Re 4:8 of not stopping praising God). Another meaning is the rest that comes from inner tranquility or a relief from trouble and related anxiety (Mt 11:29).
Some lexicons note that the focus of anapausis seems to be upon the restorative character of rest rather than mere cessation of activity.
Anapausis signifies rest that comes from a temporary cessation from something.
Anapausis describes an inward rest while laboring, whereas anesis indicates a relaxation brought about by a source other than oneself.
Zodhiates says anapausis is "not primarily the cessation of work with the resultant rest, but the restoration of lost strength and inner rest experienced simultaneously in the work. (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG)
Anapausis in classic Greek meant repose, relaxation, recreation, a rest from something. (NIDNTT)
Anapausis is consistently used in the Septuagint for the Sabbath rest.
Here are the 4 NT uses of anapausis...
Anapausis - 42v in the Septuagint (LXX) - Ge 8:9; 49:15; Ex 16:23; 23:12; 31:15; 35:2; Lev 16:31; 23:3, 24, 39; 25:4f, 8; Num 10:33; Ruth 1:9; 3:1; 1 Chr 22:9; 28:2; Esth 9:17; Ps 22:2; 114:7; 131:4, 8; Eccl 4:6; 6:5; 9:17; Job 7:18; 21:13; Mic 2:10; Isa 11:10; 14:3; 17:2; 23:12f; 25:10; 28:2; 32:17; 34:14; 37:28; 65:10; Jer 51:33; Lam 1:3. Here are some representative uses...
Trench discusses the relationship between anapausis and anesis (from aniema = to loosen, relax)...
Wuest on REST - Rest. This is the single translation of two Greek words which speak of rest from two different points of view. These must be distinguished if the Bible student is to arrive at a full-orbed and clear interpretation of the passages in which each appears. Trench has the following on these words: “Our Version renders both these words by ‘rest’; anapausis at Mt 11:29, 12:43; and anesis at 2Cor. 2:13, 7:5; 2Thes. 1:7. No one can object to this; while yet, on a closer scrutiny, we perceive that they repose on different points of view. Anapausis from anapauo, implies the pause or cessation from labor (Rev. 4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex. 16:23, 31:15, 35:2, and often. Anesis), from aniemi, implies the relaxing or letting down of chords or strings, which have before been strained or drawn tight, its exact and literal antithesis being epitasis (a stretching) … thus Plato…‘in the tightening (epitasis and slackening (anesis) of the strings!… ’ Plato has the same opposition between anesin and spoude (haste, speed); … while Plutarch sets anesis over against stenochoria (narrowness of space, a confined space), as a dwelling at large, instead of in a narrow and straight room; and St. Paul over against thlipsis (a pressure, oppression, affliction) (2Cor. 8:13), not willing that there should be ‘ease’ (anesis) to other Churches, and ‘affliction’ (thlipsis), that is from an excessive contribution, to the Corinthian. Used figuratively, it expresses what we, employing the same image, call the relaxation of morals (thus Athenaeus, 14:13: akolasia (licentiousness, imtemperance, any excess or extravagance) kai (και) (and) anesis, setting it over against sophrosune (good sense, sobriety, prudence). “It will at once be perceived how excellently chosen echein anesin (“let him have liberty”) at Acts 24:23 is, to express what St. Luke has in hand to record. Felix, taking now a more favorable view of Paul’s case, commands the centurion who had him in charge, to relax the strictness of his imprisonment, to keep him rather under honorable arrest than in actual confinement; which partial relaxation of his bonds is exactly what this phrase implies.…“The distinction, then, is obvious. When our Lord promises anapausis to the weary and heavy laden who come to Him (Mt. 11:18, 29), His promise is, that they shall cease from their toils; shall no longer spend their labor for that which satisfieth not. When St. Paul expresses his confidence that the Thessalonians, troubled now, should yet find anesia in the day of Christ (II Thes. 1:7), he anticipates for them, not so much cessation from labor, as relaxation of the chords of affliction, now so tightly drawn, strained and stretched to the uttermost. It is true that this promise and that at the heart are not two, but one; yet for all this they present the blessedness which Christ will impart to His own under different aspects, and by help of different images; and each word has its own fitness in the place where it is employed.” The noun anapausis is found in Mt. 11:29, 12:43; Lk. 11:24; Rev. 4:8, 14:11. The verb anapauo, which is of the same root, and which means, “to cause or permit one to cease from any movement or labor in order to recover and collect his strength, to give rest, refresh, to give one’s self rest, to take rest,” occurs in Mt. 11:28, 26:45; Mk. 6:31, 14:41; Lk. 12:19; I Cor. 16:18; II Cor. 7:13; Philemon 1:7, 20; 1Pet. 4:14; Rev. 6:11, 14:13. There are illustrations of the use of these words in the papyri. Moulton and Milligan report the use of anapausis in the case of a man over 70 who pleads for “relief” (anapausis) from public duties; also in the case of veterans who have been released from military’ service for a five years’ rest. They say that the essential idea of this word is that of a respite or temporary rest as a preparation for future toil. They report the use of the verb anapauo as a technical term of agriculture where a farmer rests his land by sowing light crops upon it. The word anesis is found in Acts 24:23 (liberty); II Cor. 2:13, 7:5, 8:13; II Thes. 1:7. (Wuest's word studies from the Greek New Testament : For the English reader)
F B Meyer - THE FRUIT OF THE SPIRIT--LONGSUFFERING
Amplified: But let none of you suffer as a murderer or a thief or any sort of criminal, or as a mischief-maker (a meddler) in the affairs of others [infringing on their rights]. (Amplified Bible - Lockman)
NLT: If you suffer, however, it must not be for murder, stealing, making trouble, or prying into other people's affairs. (NLT - Tyndale House)
Wuest: Now, let no one of you continue to be suffering [reproach] as a murderer or a thief or an evildoer or as a self-appointed overseer in other men’s matters. (Eerdmans)
Young's Literal: for let none of you suffer as a murderer, or thief, or evil-doer, or as an inspector into other men's matters;
MAKE SURE THAT NONE OF YOU SUFFERS AS A MURDERER: me gar tis humon pascheto (3SPAM) os phoneus: (1Peter 2:20; Mt 5:11; 2Ti 2:9)
Here Peter cautions Christians who do suffer, but not for the sake of Jesus!
Suffer (3958) (pascho [word study]) means to experience a sensation, to suffer pain or experience something that falls to one's lot (good or ill). The present imperative with a negative forbids an action that is already in process (some Christians were guilty of suffering for some of these sinful behaviors!)
Peter's call to his readers is to examine their life (cf 2Cor 13:5-note) when they are in the furnace of affliction because of sin rather than for the Savior! Instead of glory for suffering for sin, there is only shame for the Name of our Lord.
Edwards - While on one hand we are exhorted to be ready to suffer for being rightly related to God; We are likewise told to be sure not to suffer for being wrongly related to men. It's worth noting that Peter didn't think it inconceivable that a Christian could murder, steal, etc. When we think we've got an area of our life licked, then there is a good chance we are heading for trouble. "Wherefore let him that thinks he stands take heed lest he fall" (1Co 10:12).
OR THIEF, OR EVILDOER, OR A TROUBLESOME MEDDLER: e kleptes e kakopoios e os allotriepiskopos: (1Th 4:11; 2Th 3:11; 1Ti 5:13)
Paul adds a good word to Peter's exhortation -- "to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you;" (1Th 4:11 )
Troublesome meddler (244) (allotriepiskopos from allótrios = another's + episkopos = one who sees, or watches, over others) is literally an overseer of others, but here takes on a negative connotation describing someone who intrudes into matters that belong to someone else, overseeing others' affairs, as a meddler or a busybody.
Vincent writes that it is literally "the overseer of another’s matters. One who usurps authority in matters not within his province. Rev., meddler. Compare Lk 12:13, 14; 1Th 4:11; 2Th 3:11. It may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.
TDNT makes a good point that "Since it is not found outside the NT, we must deduce its meaning from the context. The context, however, allows of various possibilities: a. “one who has his eye on the possessions of others”; b. “an unfaithful guardian of goods committed to him”; c. “one who meddles in things that do not concern him,” and d. “a calumniator or informer.” (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans)
Barclay - Peter goes on to point out that it is as a Christian that a man must suffer and not as an evil-doer. The evils which he singles out are all clear enough until we come to the last. A Christian, Peter says, is not to suffer as an allotriepiskopos (244). The trouble is that there is no other instance of this word in Greek and Peter may well have invented it. It can have three possible meanings, all of which would be relevant. It comes from two words, allotrios (Greek 45), belonging to another and episkopos (1985), looking upon or looking into. Therefore, it literally means looking upon, or into, that which belongs to another. (i) To look on that which is someone else's might well be to cast covetous eyes upon it. That is how both the Latin Bible and Calvin take this word--to mean that the Christian must not be covetous. (ii) To look upon that which belongs to another might well mean to be too interested in other people's affairs and to be a meddling busybody. That is by far the most probable meaning. There are Christians who do an infinite deal of harm with misguided interference and criticism. This would mean that the Christian must never be an interfering busybody. That gives good sense and, we believe, the best sense. (iii) There is a third possibility. Allotrios (245) means that which belongs to someone else; that is to say, that which is foreign to oneself. Along that line allotriepiskopos (244) will mean looking upon that which is foreign to oneself. That would mean, of a Christian, entering upon undertakings which do not befit the Christian life. This would mean that a Christian must never interest himself in things which are alien to the life that a Christian should lead. While all three meanings are possible, we think that the third is the right one. It is Peter's injunction that, if a Christian has to suffer for Christ, he must do so in such a way that his suffering brings glory to God and to the name he bears. His life and conduct must be the best argument that he does not deserve the suffering which has come upon him and his attitude to it must commend the name he bears. (Barclay's Daily Study Bible)
Proverbs warns us of the danger of meddling "Like one who takes a dog by the ears Is he who passes by and meddles with strife not belonging to him. (Proverbs 26:17) (Clearly the analogy is that both actions will result in trouble for the one commits them.)
Amplified: But if [one is ill-treated and suffers] as a Christian [which he is contemptuously called], let him not be ashamed, but give glory to God that he is [deemed worthy to suffer] in this name..(Amplified Bible - Lockman)
NLT: But it is no shame to suffer for being a Christian. Praise God for the privilege of being called by his wonderful name! (NLT - Tyndale House)
Wuest: But if he suffer [reproach] as a Christian, let him not continue to be ashamed, but let him be glorifying God because of this name (Eerdmans)
Young's Literal: and if as a Christian, let him not be ashamed; and let him glorify God in this respect;
BUT IF ANYONE SUFFERS AS A CHRISTIAN: ei de os Christianos: (1Pe 3:17,18; Acts 11:26; 26:28; Ep 3:13, 14, 15)
But - In contrast to suffering for sinful actions just described.
Suffers is not in the Greek but added by the translators to help understand the flow of Peter's argument.
Christian - Try this. Remove the letter "a" from Christian and transpose it to the beginning. What do you see? "A Christ in"! What should others see (especially when we are suffering)? Note we are followers of Christ and filled with Christ (His Spirit) but we are not "little Christs", which is a heretical thought! And remember that the suffering to which Peter refers is a supernatural, Spirit enabled effort not a self (flesh) enabled work.
Christian (5546) (Christianos from Christós = Christ from chrio = to anoint, so Christ = "Anointed One", 529 times in NT) (Christianos is used 3 times in the NT Acts 11:26; Acts 26:28; 1Peter 4:16) was the name of the disciples or followers of Christ first adopted at Antioch. The meaning of Christianos is not totally clear but seems to mean an adherent of Christ. Some think this is a diminutive form of Christos, meaning "little Christ." Irregardless Christianos connects a believer with his Lord. In a real sense a Christian means bearing the name of Christ. There are some parallel constructions in the ancient language. Followers of Herod were known as "Herodians." Likewise those loyal to Caesar were known as "Caesarians." This appears to be the model on which the name "Christian" was formed (see following note from Anchor)
The Anchor Bible Dictionary writes that "Most scholars agree that the formation of this term is Latin in origin. Christianus (pl. Christiani) is a second declension masculine Latin noun found in Tacitus, Suetonius, and Pliny the Younger. A common practice of the 1st century for identifying adherents was to attach the termination -ianus (pl. -iani) to the name of the leader or master (e.g., Pompeiani, Augustiani, Ceasariani). Early Hellenistic practice paralleled this by attaching -ianos (pl. -ianoi) to the name of a leader or master (e.g., Herodianoi, Matt 22:16; Mark 3:6; 12:13; Joseph. Ant 14.15, 10). Hence, whether in Lat (Christianus) or in Gk (Christianos) the term is formed from Christ and indicates Christ’s adherents, those who belong to, or are devoted to, Christ. (Freedman, D. N. The Anchor Bible Dictionary. New York: Doubleday)
In the earliest days of the church, “Christian” was a term of ridicule the pagans gave to the followers of Christ. Eventually, followers of Christ came to love and adopt this name. It is interesting to note the terms applied to believers prior to use of the term "Christian" - "Jews," "disciples," "believers," "the Lord's disciples," those "who belonged to the Way" (Acts 1:15; 2:44; 6:1; 9:1, 2).
When the church was established in Antioch the term "Christian" began to be used. From this passage observe that "Christian" is equated with disciples, mathetes, which in fact is the most common term applied to believers in the New Testament!
In our modern world, the world, most people who hear the term Christian consider it to be essentially the opposite of “pagan.” But the word carries the idea of “a Christ one, belonging to Christ.” Certainly it is a privilege to bear the name and to suffer for His name’s sake (see Acts 5:41).
MacArthur explains "If anyone suffers as a Christian his suffering qualifies for Holy Spirit blessing. He should not feel ashamed (aischunō, “dishonored”), but rather because of this benediction of supernatural comfort he is to glorify God in this name (Christian). First-century believers referred to one another, such as “brethren” (Acts 1:15–16; 6:3; 9:30; 12:17; 15:13), “saints” (Acts 9:13; Rom. 8:27; 15:25; 1 Cor. 16:1), and those of “the Way” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22) (Ed: I would add they were most frequently called "disciples" in the book of Acts!) Ironically, however, Christian was not a name first assumed by believers themselves; instead, because it was originally a derisive designation given them by the world, it was associated with hatred and persecution (cf. Acts 11:26; 26:28). It has become, and should remain, the dominant and beloved name by which believers are known—those who belong to Christ. (MacArthur, J. 1 Peter. Chicago: Moody Press )
Vine has the following note "Tacitus, writing near the end of the first century, says, “The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the Procurator, Pontius Pilate” (Annals xv. 44). From the second century onward the term was accepted by believers as a title of honour. (Vine's Expository Dictionary of Old and New Testament Words)
TDNT writes that "Ignatius often uses Christianos for a believer; one must be this in reality and not in name only (Magnesians 4). ( Theological Dictionary of the New Testament.)
Pliny (Roman scholar, 23–79AD ) writes of punishment inflicted because of the “name itself” (i.e., “Are you a Christian?” ).
Warren Wiersbe explains it this way "Roman law required each citizen to pledge his loyalty to the emperor. Once a year, the citizen would put a pinch of incense on the proper altar and say, “Caesar is Lord!” But the Christian confesses that “Jesus Christ is Lord!” (1Co 12:3.) Believers refused to bow before Caesar. Sometimes the Roman official would write the name of Christ on the ground or on a wall and ask the Christian to spit on it. If the Christian refused, he or she would be arrested, tried, and perhaps killed. By bearing the name of Christ (Christian), they were put to shame before their friends. But what a glorious name to bear! It is a name higher than any other. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)
The Dictionary of Christianity in America - "What the term intended to convey is uncertain, but the Greek papyri provide some help. There, a comparative form is kaisarianos, a slave or soldier of the divine Caesar; christianos then would signify a slave or soldier belonging to the divine Christ" (Dictionary of Christianity in America)
Nelson's New Illustrated Bible Dictionary defines a Christian as "The designation of the early followers of Christ as Christians was initiated by the non-Christian population of Antioch. Originally it may have been a term of derision. Eventually, however, Christians used it of themselves as a name of honor, not of shame. Prior to their adoption of the name, the Christians called themselves believers (Acts 5:14), brothers (Acts 6:3), or saints (Acts 9:13), names that also continued to be used. In modern times the name Christian has been somewhat emptied of its true meaning as a follower of Christ. To some today, Christian means little more than a European or American who is not Jewish, while others have sought to make its proper use the name of a particular denomination. However, its original meaning is a noble one, of which any follower of Christ can rightly be proud. (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary)
Webster's Dictionary (modern version) somewhat "softens" the definition of a "Christian" as "one who professes belief in the teachings of Jesus Christ. (Ed comment: One who professes might or might not be one who genuinely possesses Christ's life within them." See Mt 7:21-note, Mt 7:22, 23-note )
A. W. Tozer - There is nothing so refreshing as to watch a new Christian before he has heard too many sermons and watched too many Christians." (Note: In other words, new Christians are often more Christlike than older ones)
J. Wilbur Chapman said the following of Christian ""Anything that dims my vision of Christ, or takes away my taste for Bible study, or cramps my prayer life, or makes Christian work difficult, is wrong for me, and I must, as a Christian, turn away from it."
J N Darby, founder of the Plymouth Brethren wrote "Remember that you are nothing and nobody except Christians, and on the day you cease to provide an available amount of communion for every recognized believer in the Lord Jesus, you will become sectarian, and merely add, by your meetings, to the disorder and ruin of Christendom."
C. S Lewis summarized a Christian and his or her practice writing "Christianity, if false, is of no importance, and, if true, of infinite importance. The one thing it cannot be is moderately important."
An anonymous writer said that...
Faith makes a Christian.
Another anonymous writer noted that "The Christian life doesn't get easier; it gets better."
The 1828 Webster version records a somewhat more biblical definition of a Christian - A believer in the religion of Christ", "A professor of his belief in the religion of Christ" "A real disciple of Christ; one who believes in the truth of the Christian religion and studies to follow the example and obey the precepts of Christ
F. B. Meyer says this charge by Peter is true whether it means "the loss of business, reputation, and home; desertion by parents, children, and friends; misrepresentation, hatred and even death."
LET HIM NOT FEEL ASHAMED: me aischunestho (3SPMM): (Isa 50:7; 54:4; Php 1:20; 2Ti 1:12; Heb 12:2,3)
"And tho this world, with devils filled
Paul has this perspective writing from a jail cell...
And again in his last letter, suffering in jail because of his proclamation of the gospel of Christ, Paul affirmed that...
Let (him) not be ashamed (put to shame, shrink) (153) (aischunomai from aíschos = shame. disfigurement, disgrace) (see study of related word epaischunomai) means to be put to shame, be made ashamed or have a feeling of fear or shame which prevents person from doing a thing. To be jmade to feel embarrassed (Lk 16:3). To be disillusioned or disappointed (Php 1:20). To be disgraced.
Ashamed (Webster) - feeling shame, guilt, or disgrace; Affected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation. Confused by a consciousness of guilt or of inferiority; by the mortification of pride; by failure or disappointment. Feeling embarrassed or guilty. Humiliated or disconcerted usually by feelings of guilt, disgrace, or impropriety
Thayer - (1) To disfigure (as in Homer's Illiad 18, etc) (2) To dishonor (Lxx of Pr 29:15 - The rod and reproof give wisdom, But a child who gets his own way brings shame to his mother.)
TDNT - The Linguistic Usage in the LXX. Unlike the aidos group, this group was in common use and is thus often found in the LXX. The sense is “to shame,” “put to shame” (God mostly as subject), “be shamed or ashamed” (personally rather than publicly). The main point of aischyne is not “feeling of shame” but “disgrace,” i.e., the shame brought by divine judgment, though sometimes with a stress on “being ashamed.”
Aischunomai - 5x in 5v - NAS as ashamed(1), feel ashamed(1), put to shame(2), shrink in shame(1).
In Greek when a negative particle precedes the present imperative it can be rendered "Stop being ashamed", implying that some were falling into this trap.
Wuest for example renders it "let him not continue to be ashamed."
This statement must have reminded Peter of his own denial of Christ (Lk 22:54, 55, 56, 57, 58, 59, 60, 61, 62). The warning in Mk 8:38 is worth pondering.
Not be ashamed is negative whereas glorify God is the positive (Spirit empowered) response. Both are important for a balanced witness. If we seek to glorify God, then we will not be ashamed of the name of Jesus Christ.
Aischunomai - 5x in the NAS -
Aischunomai - 73 in the Lxx - Gen 2:25; Jdg 3:25; 5:28; 1 Sam 13:4; 27:12; 2Sa 19:3; 2 Kgs 2:17; 1 Chr 19:6; 2 Chr 12:6; Ezra 8:22; 9:6; Job 19:3; 32:21; Ps 6:10; Ps 25:3; Ps 31:17; 35:4, 26; 69:6; 70:2f; Ps 71:13, 24; 83:17; Ps 86:17; 97:7; Ps 109:28; Ps 119:46, 78, 80; Ps 129:5; Pr 1:22; 13:5; Pr 20:4; 22:26; Pr 28:21; 29:15, 25; Eccl 10:17; Isa 1:29; 20:5; 23:4; Is 24:9; 26:11; Is 29:22; 33:9; 41:11; Is 42:17; 44:9, 11; Is 45:16-17, 24; Is 49:23; 50:7; Is 65:13; 66:5; Jer 2:26; 8:9; Jer 12:13; 14:4; 20:11; Jer 22:22; 48:1, 39; 50:12; 51:51; Ezek 16:52, 63; 36:32; Hos 10:6; Joel 1:12; Zech 9:5
Here are few representative uses in the Septuagint...
Gen 2:25 And the man and his wife were both naked and were not ashamed.
Comment: Shame is associated with sin! We are ashamed Coram Deo (before God) and before each other. Thus the beauty of quick, complete, cleansing confession and repentance (1Jn 1:9).
Jer 20:11 But the LORD is with me like a dread champion; Therefore my persecutors will stumble and not prevail. They will be utterly ashamed, because they have failed, With an everlasting disgrace that will not be forgotten.
Comment: And dear saint suffering the the Name above all names, take courage, for eternity will soon vindicate you, for we too have a "dread Champion," Christ Jesus, Who triumphed over sin and death. Amen.
Isa 42:17 They shall be turned back and be utterly put to shame, Who trust in idols, Who say to molten images, “You are our gods.”
Isa 44:9 Those who fashion a graven image are all of them futile, and their precious things are of no profit; even their own witnesses fail to see or know, so that they will be put to shame.
Comment: The futility of idolatry!
Ps 6:10 All my enemies shall be ashamed and greatly dismayed; They shall turn back, they shall suddenly be ashamed.
Ps 25:3 Indeed, none of those who wait for Thee will be ashamed; Those who deal treacherously without cause will be ashamed.
Comment: The corollary is "Don't take your own revenge. Wait for God to make them ashamed!"
Ps 31:1 For the choir director. A Psalm of David. In Thee, O LORD, I have taken refuge; Let me never be ashamed; In Thy righteousness deliver me.
Ps 119:46 I will also speak of Thy testimonies before kings, and shall not be ashamed.
Ps 119:80 May my heart be blameless in Thy statutes, that I may not be ashamed.
Comment: A great prayer!
Jesus set the example for us so that as we run this race of the Christian life with endurance, we must constantly be "fixing (turning one's eyes away from other things near and fixing them on something, in this case Jesus) our eyes on Jesus, the Author and Perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For ("For" introduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with Him will show you how much more He had to endure than you have) consider (aorist imperative) Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart. (He 12:2-notes,Heb 12:3-note)
David prayed to not be ashamed "To Thee, O LORD, I lift up my soul. O my God, in Thee I trust, do not let me be ashamed (kataischuno). Do not let my enemies exult over me. (Ps 25:1, 2-note)
John Piper writes "This is amazing. The mark of a Christian is that he experiences deeper and greater joy in being dishonored with Christ than he does in being honored by men. Peter knew what he was talking about. He had experienced it. According to Acts 5:41, after being beaten with the other apostles, he "left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name (of Jesus)". If you admire and love someone tremendously, and you get lumped together with them and treated the same way, it is a great honor. There may be great pain as well. The deepest joys of life often grow in the soil of pain. (The Holy Spirit Will Help You Die)
The hymn writer, Isaac Watts in Am I a Soldier of the Cross?, expressed the essence of Peter's exhortation, with the soul examining question...
Adoniram Judson was a member of the fellowship of the unashamed as testified by the following...
D L Moody rightly declared that "A holy life will make the deepest impression. Lighthouses blow no horns, they just shine."
BUT IN THAT NAME LET HIM GLORIFY GOD: doxazeto (3SPAM) de ton theon en to onomati touto: (Isa 24:15; Ro 5:2, 3, 4, 5; Php 1:29; Jas 1:2, 3, 4)
Phillips: If he suffers as a Christian he has nothing to be ashamed of and may glorify God in Christ's name.
ESV 1 Peter 4:16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.
NLT: But it is no shame to suffer for being a Christian. Praise God for the privilege of being called by his wonderful name!
NET 1 Peter 4:16 But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name.
CSB 1 Peter 4:16 But if anyone suffers as a Christian, he should not be ashamed, but should glorify God with that name.
NAB 1 Peter 4:16 But whoever is made to suffer as a Christian should not be ashamed but glorify God because of the name.
NJB 1 Peter 4:16 but if any one of you should suffer for being a Christian, then there must be no shame but thanksgiving to God for bearing this name.
The one all-consuming passion of a Christ follower is that Christ be glorified in us whether by life or death.
To glorify God means to give a proper opinion of Him to whoever is watching you, knowing that you have claimed to be a "Christian"
Steven Cole asks...
Dwight Edwards adds that...
G Campbell Morgan commenting on "Let him glorify God in this name" notes that
D Edmond Hiebert
Achtemeier rightly notes that...
Wayne Grudem writes that "in that name"
Peter et al far from being ashamed gloried in their privilege to suffer for His name, Luke recording that after they were released from prison...
In Romans 5 Paul records a similar teaching writing that
F B Meyer (in Our Daily Walk) writes the following devotional thoughts on 1Peter 4:13-16)...
Amplified: For the time [has arrived] for judgment to begin with the household of God; and if it begins with us, what will [be] the end of those who do not respect or believe or obey the good news (the Gospel) of God? (Amplified Bible - Lockman)
NLT: For the time has come for judgment, and it must begin first among God's own children. And if even we Christians must be judged, what terrible fate awaits those who have never believed God's Good News? (NLT - Tyndale House)
Wuest: for the time is now, of the judgment beginning at the house of God. But if it start first with us, what shall be the end of those who are not obeying the good news of God? (Eerdmans)
Young's Literal: because it is the time of the beginning of the judgment from the house of God, and if first from us, what the end of those disobedient to the good news of God?
FOR IT IS TIME FOR JUDGMENT TO BEGIN: hoti (o) kairos tou arxasthai (AMN) to krima: (Isa 10:12; Jer 25:29; 49:12; Ezek 9:6; Mal 3:5; Mt 3:9,10; Lk 12:47,48)
For (hoti) - Notice the little preposition "for" (there are over 7000 "for's" in Scripture) and if the context indicates, as it does in this passage, that the "for" is a term of explanation, pause and ask yourself what is the Spirit seeking to explain?
Wayne Grudem writes that
Hiebert adds that...
Time (2540) (kairos [word study]) means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It means a moment or period as especially appropriate the right, proper, favorable time (at the right time).
Kairos can refer to a fixed and definite time, the time when things are brought to crisis, the decisive epoch waited for or a strategic point in time.
Kairos - 85x in 80v in the NAS - Matt. 8:29; 11:25; 12:1; 13:30; 14:1; 16:3; 21:34, 41; 24:45; 26:18; Mk. 1:15; 10:30; 11:13; 12:2; 13:33; Lk. 1:20; 4:13; 8:13; 12:42, 56; 13:1; 18:30; 19:44; 20:10; 21:8, 24, 36; Jn. 7:6, 8; Acts 1:7; 3:20; 7:20; 12:1; 13:11; 14:17; 17:26; 19:23; 24:25; Rom. 3:26; 5:6; 8:18; 9:9; 11:5; 13:11; 1 Co. 4:5; 7:5, 29; 2 Co. 6:2; 8:14; Gal. 4:10; 6:9f; Eph. 1:10; 2:12; 5:16; 6:18; Col. 4:5; 1 Thess. 2:17; 5:1; 2 Thess. 2:6; 1 Tim. 2:6; 4:1; 6:15; 2 Tim. 3:1; 4:3, 6; Tit. 1:3; Heb. 9:9f; 11:11, 15; 1 Pet. 1:5, 11; 4:17; 5:6; Rev. 1:3; 11:18; 12:12, 14; 22:10
The NAS renders kairos as age(1), epochs(2), for a while(1), occasion(1), opportune time(1), opportunity(3), proper time(5), right time(1), season(1), seasons(4), short*(m)(1), time(55), times(10).
Vincent writes that kairos
Judgment (2917) (krima from kríno = to judge and the suffix –ma indicates the result of judging) denotes the result of the action signified by verb krino which means to judge. It can describe a judicial sentence from the magistrate or a decision (severe or mild) one passes on faults of others. Thus it describes a judgment, a sentence pronounced, or a verdict, usually negative in New Testament.
The first purpose of judgment (in the form of persecution) is to purify the church so that it will be able to witness to the lost. But it is also a warning to the lost.
The point is that God's judgment is moving through the earth. The church does not escape. When the fire of judgment burns the church, it is a testing, proving, purifying fire. Those who endure to the end will be saved (Heb 3:6, 14).
If God sends trials to the church now, this is evidence that He will someday judge the lost. We have our trials now and our glory later; the lost have their glory now and their suffering later. The only heaven the lost sinner will know is on earth today! One day, a fiery judgment will overtake the whole world (2Pe 3:7, 8, 9, 10, 11, 12, 13, 14, 15, 16). Meanwhile, God’s judgment begins “at the house of God,” the church (1Pe 2:5). This truth ought to motivate us to be as pure and obedient as possible (see Ezekiel 9 for an OT illustration of this truth).
Peter regards the persecutions of the believers as a divinely permitted (see God's attribute sovereignty) purging of His suffering saints, which in turn is merely a harbinger of the awful ordeal awaiting the ungodly!
John Piper notes that...
This is a very important distinction to make: the same act of judgment can be purifying love for believers and punishing wrath for unbelievers. There is no promise in Scripture that saints will escape all tribulation, not even the last Great Tribulation. What is promised is that when God's judgment comes upon the earth it will begin with the church and end with the unbelievers. But for the church it will be the first of purifying love and for the unbelievers it will be the fires of punishing wrath.
"The Lord disciplines him whom he loves, and chastises every son whom he receives" (Heb 12:6 where the context again is persecution, Heb 12:4)."
Guzik explains that...
WITH THE HOUSEHOLD OF GOD: po tou oikou tou theou:
With is actually "from" and could mean church is the starting place of judgment and the judgment goes on there to the unsaved)
Hiebert adds that...
Household of God - A metaphor for the Church of Jesus Christ composed of all genuine believers. The church is not a building but believers. (cf "God's household" in Ep 2:19-note)
Household (3624) (oikos) refers to a dwelling and by implication a family.
Christians will have been judged before the unsaved are judged, either by
AND IF IT BEGINS WITH US FIRST WHAT WILL BE THE OUTCOME FOR THOSE WHO DO NOT OBEY THE GOSPEL OF GOD: ei de proton aph hemon ti to telos ton apeithounton (PAPMPG) to tou theou euaggelio: (Lk 23:31) (Mt 11:20, 21, 22, 23, 24; Lk 10:12, 13, 14; Heb 2:2,4; 12:24,25) (1Peter 2:8; Gal 3:1; 5:7; 2Th 1:8; Heb 5:9; 11:8) (Acts 14:22; 19:9; Ro 2:8,15:31; 1Pe 2:8, 4:17)
Paul answers Peter's query
Begins with us first - Peter’s application is sobering - If God’s children experience suffering now, what will become of those who are indefatigably His enemies? How can they ever hope to stand before the judgment and wrath of God (Read Ps 1:4,5, 6)? And the answer is that they cannot pass the inspection of the Just Judge of all mankind (cf James 2:10, Eccl 7:20, Ro 3:23, Ro 6:23). And thus one thousand years (Rev 20:2, 5) after the believers stand at the judgment seat of Christ (see bema seat), the unsaved will be brought before God's great white throne of judgment to be judged according to their works, and, therefore, cast into the lake of fire (Re 20:11, 12, 13, 14, 15 -notes Re 20:11; 12; 13; 14; 15).
Paul also writes of this present suffering of believers explaining that...
First (4413) (proton) means first in time, place, order and importance.
The idea that God’s judgment starts with His own people is found elsewhere in the Bible (Jer 25.29; Ezek 9.6; Isa 10.12).
Peter contrasts the suffering of God’s people in this life with the sufferings of the wicked in eternity. It is far better and more important to kingdom work to endure suffering as the Lord purges and strengthens the church, than to suffer the wrath of God for eternity in the lake of fire. Peter says if God so strongly and painfully judges His church which He loves, what will be His fury on the ungodly?
What will be the outcome - Peter has no doubt about the outcome of those who are habitually disobedient. He presents this in the form of a rhetorical question (asked merely for effect with no answer expected) knowing their outcome is obvious-eternal separation from God (2Th 1:8, 9)
Outcome (5056) (telos from tello = to set out for a definite point or goal) was never used in NT as a chronological end, as if something simply stops. Instead, telos refers to a consummation, a goal achieved, a result attained, or a realization. Telos reflects a culmination and is the outcome of a growth or development representing an attained objective.
Those who do not obey - Notice Peter does not say those who do not "believe". Clearly those who genuinely believe are those who will obey God's precepts and laws, for they have the inherent divine power (indwelling Spirit - study Ro 8:12, 13 carefully, noting Paul's clear contrast between two lifestyles!) to obey (as a general lifestyle, not perfectly, but in a general direction toward holiness and heaven, not unholiness and hell!). (See also Jn 3:36, cp Heb 3:18 and Heb 3:19). Peter is not teaching that obedience saves. Faith alone in Christ alone saves. (Spirit enabled) Obedience demonstrates that that this faith is genuine (saving) faith and not simply intellectual assent (Study the group of Jews who "believed" in Jesus in Jn 8:31 and note Jesus' assessment of the group in Jn 8:42, 43, 44, especially Jn 8:45, and their actions that reflected their heart attitude toward Jesus - Jn 8:59, see also Jn 2:23, 24)
Do Not Obey (544) (apeitheo [word study] from a = without + peítho = persuade) literally means refusing to be persuaded. Men do not avoid the Gospel of Jesus Christ because of insufficient facts but because of proud, unrepentant hearts. The idea is therefore to disbelieve willfully and perversely and the present tense indicates they do so as a habit of their life. Disobedience is their lifestyle. The active voice indicates they are making a deliberate, conscious, volitional ("eyes wide open") choice to continually disobey.
Apeitheo - 14x in 14v in the NAS - Jn. 3:36; Acts 14:2; 19:9; Rom. 2:8; 10:21; 11:30f; 15:31; Heb. 3:18; 11:31; 1 Pet. 2:8; 3:1, 20; 4:17
The NAS renders apeitheo as disbelieved(1), disobedient(10), do not obey(1), not obey(2).
Gospel (2098) (euaggelion) (Click in depth study) means good news, glad tidings, Saxon = gōd-spell = lit. "good tale, message". Euaggelion originally referred to a reward for good news and later became the good news itself. The word euaggelion was in just as common use in the first century as our words good news today. “Have you any good news for me today?” would have been a common question.
In this secular use euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below).
The writers of the New Testament adapted the term as God's message of salvation for lost sinners.
Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977):
Euaggelion was commonly used in the Greco-Roman culture as "a technical term for "news of victory." The messenger appears, raises his right hand in greeting and calls out with a loud voice: "rejoice …we are victorious". By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms, joy fills the city, euaggelia are offered, the temples are garlanded, an agon (race) is held, crowns are put on for the sacrifices and the one to whom the message is owed is honored with a wreath...[thus] euaggelion is closely linked with the thought of victory in battle. " (Theological Dictionary of the New Testament) This is a convicting definition - here a pagan messenger radiantly announces good news of an earthly victory. How much more radiant should we be who are the bearers of the great news of Christ's eternal triumph over sin, Satan, and death!
Constable observes that...
If Christians suffer now for doing good,
|OLD LINK||CLICK NEW LINK|
|1 Peter 4:18
1 Peter 4:19
|1 Peter 4:18
1 Peter 4:19