1 Peter 2:20

1Pe 2:20. Κλέος, glory) Κλέος denotes praise, not so much from many, as from the good; and here proceeding from God Himself, in return for insults.—κολαφιζόμενοι, beaten with blows) The punishment of slaves, and that instantaneous.—πάσχοντες, suffering) afflicted with deliberate evils.—χάρις [“acceptable,” thank-worthy], favour) Peter imitates the phrase which he himself, when a recent disciple, had heard from the Lord. Luk 6:32, and following verses.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_2:20. ποῖον γὰρ κλέος] Gerhard: interrogatio respondet h. 1. negationi; this interrogation brings out the nothingness, or at least the little value of the object in question; cf. Jam_4:14; Luk_6:32.

κλέος, not sc. ἐνώπιον τοῦ Θεοῦ (Pott), but quite generally, for the thought refers back to the point of view, stated in 1Pe_2:12-15, from which this exhortation is given (Wiesinger).

εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε] The two participles stand in the closest connection with each other, so that ἁμαρτάνειν is to be conceived as the cause of the κολαφίζεσθαι. Luthers translation is accordingly correct: if ye suffer punishment on account of your evil deeds; the only fault to be found with this is, that it weakens the force of the idea ὑπομένειν.

ὑπομένειν is synonymous with ὑποφέρειν; the sense is: it is no glory to show patience in the suffering of deserved punishment. The view of de Wette, that Peter referred only to the reluctant, dull endurance of a criminal who cannot escape his punishment, misses the apostles meaning, and is correctly rejected by Brückner and Wiesinger. Steiger remarks justly: that when any one endures patiently deserved punishment, he is only performing a duty binding on him by every law of right and authority. ὑπομενεῖτε is in the future with reference to the standpoint of the exhortation (Wiesinger).

κολαφίζειν: apud LXX. non occurrit, in N. T. generaliter pro plagis ac percussionibus. Mat_26:67; 1Co_4:11; 2Co_12:7 (Gerh.); the strict signification is to give blows with the fist, or slaps on the ear. Bengel: poena servorum eaque subita.

ἀλλʼ εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε] The interpretation of Erasmus: si quum beneficiatis et tamen affligamini, suffertis, is incorrect, for between ἀγαθοπ. and πάσχ. there exists the same relationship as between ἁμαρτάνοντες and κολαφιζόμενοι;[150] Luther correctly: if ye suffer on account of good-doing; cf. 1Pe_3:17.

τοῦτο γὰρ χάρις παρὰ Θεῷ] before these words

γάρ is the correct readingthe apodosis taken out of ποῖον κλέος: this is true praise, must be added to what precedes, and these words form the basis of an argument in which τοῦτο refers to εἰ ἀγαθοποιοῦντες … ὑπομενεῖτε. The meaning is: because this in Gods sight is a χάρις (not equal to: in the judgment of God, cf. Luk_2:52), therefore it is a κλέος.

[150] Nor is this relation sufficiently perceived by Schott in his explanation: if they show patience under ill-treatment which accompanies good conduct. In urging against the interpretation given, that if ἀγαθοποιεῖν apply to the labour of servants, then, that which the slave suffers is not caused by his actions, Hofmann has failed to observe (1) that the context does not render the idea of servants work only necessary; (2) that the well-doing of the Christian was not always in harmony with heathen views; cf. chap. 1Pe_4:4.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

what--Greek, "what kind of."

glory--what peculiar merit.

buffeted--the punishment of slaves, and suddenly inflicted [BENGEL].

this is--Some oldest manuscripts read, "for." Then the translation is, "But if when . . . ye take it patiently (it is a glory), for this is acceptable."

acceptable--Greek, "thankworthy," as in Pe1 2:19.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. For what glory is it] It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

It is not, however, an assertion without its difficulty, when he says, that there is nothing praiseworthy in him who is justly punished; for, when the Lord punishes our sins, patience is certainly a sacrifice of sweet odour to him, that is, when we bear with a submissive mind our punishment. But to this I reply, that Peter does not here speak simply but comparatively; for it is a small and slender praise to bear with submission a just punishment, in comparison with that of an innocent man, who willingly bears the wrongs of men, only because he fears God. At the same time he seems indirectly to refer to the motive; because they who suffer punishment for their faults, are influenced by the fear of men. But the reply already given is sufficient.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) For what glory is it.—A poetical and pagan-sounding word, not elsewhere found in the New Testament; in the Old Testament it corresponds to the word “fame,” in Job_28:22. The sense may be said to be slightly humorous. “If you make a blunder” (such is the meaning of “fault” here—it might include such things as the breaking of dishes), “and receive a buffet for it” (or a box on the ear—a common punishment of slaves for trifling faults), “and bear it with fortitude” (the meekness of patience has no place in the word), “do you expect to be made the subject of an heroic or dithyrambic poem, to have your name resounded through the world and immortalised among posterity?” The “for” at the beginning of the clause explains why the writer added “suffering wrongfully” at the end of the last.

When ye do well, and suffer for it.—It is a pity that the translators have limited St. Peter’s meaning by the insertion of the last two words. It is unnecessary to understand the suffering to be directly provoked by the well-doing. It would have done just as well to say, “when ye do well, and yet are ill-treated.” The “froward” master makes his servants suffer without thinking what he makes them suffer for.

This is acceptable with God.—Timidity about St. Peter’s theology has caused a difference between the rendering of the same word in two consecutive verses. It should be translated “thankworthy” here as well as above, and must be taken in precisely the same sense. Observe that the Apostle does not continue, “this is glory,” as we might have expected; a Christian is not supposed to care for such trash as fame. But a Christian may well care to win the thanks of God! And such endurance of griefs for God’s sake is now distinctly said to be “thankworthy with God”—i.e., from God’s point of view. See 2Th_1:6, where, as here, it is assumed that the moral law is identical for God and for us, and that His principles and impulses of action are the same as those which He has implanted in us. “He will thank a man for it,” says Archbishop Leighton, not a divine to favour the doctrine of human merit, but too honest a scholar to shrink from the meaning of words. Many things are strictly duty, and yet we do not expect to find them done, and are proportionably grateful when we see that they are done. And shall we, for the sake of a doctrinal thesis like that, “that man can deserve nothing at the hand of God,” deny to God the possibility of enjoying one of the happiest exercises of love, the sense of gratitude?

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. if, when ye be buffeted for your faults, ye shall take it patiently] Literally, if when ye are buffeted, being in fault, ye shall endure it. The common practice of Roman life, as of all countries in which slavery has prevailed, made the blow with the hand, the strict meaning of “buffeting” (Mar_14:65), or the stroke of the scourge, a thing of almost daily usage.

this is acceptable with God] The Greek word is the same as that rendered “thankworthy” in the previous verse. It would obviously have been better, though “acceptable” expresses the sense fairly enough, to have retained that word here also.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For even hereunto were ye called,.... Both to well doing, of which none but those who are called with an holy and effectual calling are capable; and which they are fitted for, and are under obligation to perform, and to suffer for so doing, which they must always expect, and to patience in suffering for it, which highly becomes them. This being then one end of the saints' effectual calling, is made use of as an argument to engage them to the exercise of the grace of patience in suffering for well doing; and another follows:

because Christ also suffered for us; in our room and stead, to fulfil the law, satisfy the justice of God, and make reconciliation for sin; and not only for our good, or merely as a martyr, to confirm the truth of his doctrine, or barely as an example to us, though this also is true: the Alexandrian copy, and some others, read, "for you"; for you servants, as well as others, and therefore should cheerfully and patiently suffer for the sake of Christ, and his Gospel; and the rather, because he suffered,

leaving us, or "you", as the same copies, and the Vulgate Latin version read,

an example that ye should follow his steps: Christ is an example to his people in the exercise of grace, as of faith, love, zeal, meekness, and humility; and in the discharge of duty, in his regard to the commands of the moral law, and positive institutions of religion; in his constancy in prayer; in frequent attendance on public worship; in his submission to the ordinance of baptism, and his celebration of the supper; and likewise in his sufferings; and in his meekness, patience, courage, and resignation to the will of God, which is what is here intended, and in which his people are to fellow and imitate him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

Ver. 20. For what glory is it] In peace offerings there might be oil mixed, not so in sin offerings. In our sufferings for Christ there is joy; not so when we suffer for our faults.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For what glory is it - What honor or credit would it be.

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

Ye shall take it patiently - “If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honor. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other case, but there would be the feeling that you deserved all that you received, and the spirit evinced in that case could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done.” The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and complaining; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong.

This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connection with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.

This is acceptable with God - Margin, as in 1Pe 2:19, “thank.” It is that which is agreeable to him, or with which he is pleased.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For what glory is it? What praise or glory do you get by it? Or, what great matter do you do? This interrogation hath the force of negation, but is to be understood comparatively; it is worthy of praise to suffer patiently, even when men suffer justly, but worthy of little in comparison of suffering patiently when unjustly.

This is acceptable with God: this shows what is meant by thank-worthy, 1Pe 2:19; and the apostle adds what kind of thanks or praise he intends, viz. not that which is of man, (which many times may fail, even when men patiently suffer injuries), but that which is of God, to which believers should especially have respect.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. What glory—Surely no credit is due him who patiently endures deserved punishment for wrong doing; but patient endurance of gross and continued injustice is a lofty virtue. Men may scorn it as craven and pusillanimous; but with God, the righteous Judge, who reads the heart and knows the motive, it is an acceptable thing.

Buffeted—Strokes with the fist and boxing of the ears were frequently given to servants and attendants.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For what glory is it? The word translated "glory" (kleov), common in Greek poetry, occurs nowhere else in the New Testament. It means, first, "rumor, report;" then "fame, renown." If, when ye be buffeted for your faults, ye shall take it patiently; literally, if sinning and being buffeted. The word translated "buffeted" (kolafizomenoi), used by St. Matthew and St. Mark in describing our Savior"s sufferings, has a figurative meaning in 1Co_4:11; 2Co_12:7. It is probably used literally here; blows were a common occurrence in the life of slaves. To be patient when suffering deserved punishment is often difficult, but it is no more than a simple duty; it would not be for the glory of religion. Christian slaves ought to do their duty to their masters, and not deserve punishment. But if, when ye do well, and suffer for it, ye take it patiently; literally, but if doing well, and suffering. The words "for it" are not in the Greek. This is acceptable with God. If we read "for" (touto gar) with some of the best manuscripts, we must supply "there is glory" after the last clause. "It, doing well and suffering, ye take it patiently, there is glory (kleov), for this is thank-worthy (cariv) with God." Such conduct will bring honor to Christianity, for it is thankworthy even in the sight of God. When Christian men and women took cruel sufferings patiently and joyfully, as the apostles did, (Act_5:41 Act_16:25) that was more than a mere recognized duty that showed the power of Christian motives, that brought glory to Christianity, and was held to be thankworthy (such is God"s gracious condescension) even in the sight of God. The word for "acceptable" here is that translated "thankworthy" in ver. 19, where see note.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

faults

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

20. For what glory is it? To bear with patience punishment for faults is no glory, but to bear patiently suffering inflicted for right doing is approved before God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. κλέος occurs nowhere else in the N.T. and only once in the LXX., Job 28:22, where it means “fame.” Here it means that there is no credit, nothing which men count heroic in patient submission to punishment which is deserved. κολαφιζόμενοι from κόλαφος a fist, so “to buffet.” Cf. Mat 26:67; Mar 14:65; 1Co 4:11; 2Co 12:7 but it is not found in the LXX. nor in classical Greek.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] Reason for being subject to the perverse; that it is well pleasing to God when we suffer for well-doing.

20.] For (proof of the foregoing by assuming (interrogatively) the refutation of the contrary) what kind of (was fur ein, Wies. But the qualitative force of ποῖος in an interrogation of this kind must not be pressed; it is of the slightest tinge imaginable: cf. the similar questions above from St. Matt. and St. Luke) glory (is it) (the word κλέος is perfectly general, and must not (as Bengel) be supplied with παρὰ θεῷ. What credit is due …? = τί περισσὸν ποιεῖτε; Mat 5:47) if doing wrong and being buffeted (the participles are in close logical connexion, and both of them describe enduring habit, not the occurrence merely of one such case, not ἁμαρτήσαντες κ. κολαφιζόμενοι. “When ye be buffeted for your faults,” E. V., is somewhat too wide: “When ye do wrong and are buffeted for it” would express the Greek more closely.

κολαφιζ., reff.: here perhaps in the literal sense, as Bengel, “pœna servorum, eaque subita”) ye shall endure it (ὑπομενεῖτε, not, as De Wette, only “the reluctant dull endurance of a criminal who cannot avoid his punishment:” this mars the hypothesis, which requires that the same kind of endurance should belong to both its sides, the only difference being in suffering justly and unjustly. So that ὑπομενεῖτε must carry the sense of ὑπομονή, patient endurance: as E. V., “ye shall take it patiently”)? but if well-doing and suffering (for it) (these last words are amply justified by the logical connexion of the participles, see above) ye shall endure it (it is glory) (with the reading τοῦτο γάρ below, it becomes necessary to supply, mentally at least, some such words): for this is thankworthy (see above) with (in the estimation of: see Luk 2:52) God.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

What glory [ποιον κλεος] . Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.

Buffeted [κολαφιζομενοι] . See Mt 26:67 : struck with the fist. This whole passage, vv. 19 - 24, bears the mark of Peter's memories of the scene of Christ 's last sufferings (see Introduction) - the blows of the servants, the scorn of the highpriest, the silent submission of Jesus, the cross, the stripes.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.