1 Peter 4:16

1Pe_4:16-19

Yet if any man suffer as a Christian.

The two-fold sorrow

One often hears it insinuated that a godly life is free from care and sorrow, but those persons do much harm who would cheat people into becoming religious by any such delusive hopes. All have troubles, but it makes a very great difference whether we sorrow with God or without Him. Let us now consider some of the sorrows of righteousness and compare them with the no less certain sorrows of unrighteousness. We divide the sufferings of the Christian into, first, those which spring from his struggles with outer things; secondly, those arising from his own nature-the world within. Every one knows how the first professors of Christianity had to suffer when that religion was in its infancy, and paganism or indifferentism was the creed of respectability. They were tortured, thrown to wild beasts, butchered to make a Roman holiday. The men of noble aims find their lot a sad and lonely one still. They are smiled at as enthusiasts, sneered at as hypocrites. And then there is the pain which is felt by every one who bravely contends against the besetting sins of his inner life. Oh, who can escape from himself-this slothful, vain, selfish, lustful, envious self? To conquer this is indeed a struggle. But do not fancy for a moment that the sorrows of unrighteousness are at all less real. Suppose a man did gain the whole world at the trifling cost (as he might think it) of his own soul, what then? We know that Alexander was troubled because he had not another world to conquer, and is there not such a thing as satiety, monotony of success, and the want of not having a want? Ruined homes and cursed lives proclaim the penalties of unrestrained passions. The sufferings in this world of the murderer, thief, evil-doer, with death for wages, are at least as great as those of the Christian to be followed by Gods gift of eternal life. Certainly it is difficult to resist our unholy natures, to tame rebellious passions; but there is one thing even more difficult, and that is to endure the misery which their unrestrained indulgence invariably brings along with it. Suffer we all must; but surely it makes a great difference whether Gods love is seen through our sorrow, or we have the additional misery of feeling that we are in rebellion against our Heavenly Father, and that, therefore, the whole constitution of the world is against us. (E. J. Hardy, M. A.)

The character and privileges of a Christian

I. His character.

1. A Christian is one who fully and cordially believes the testimony that is given concerning Christ.

2. A Christian is one who permanently obeys the commandments of Christ.

3. A Christian is one who receives his faith and holiness, and his desert in them, by the Spirit of Christ.

II. His privileges.

1. A Christian is justified from the guilt and condemnation of sin.

2. A Christian possesses friendship and constant inter course with God.

3. A Christian possesses the certainty of victory over death.

4. A Christian has the prospect of perfect and immortal happiness and glory. (J. Parsons.)

The Christian described

I. The origin of the name (Act_11:26).

II. The commonness of the appellation.

1. In one aspect this commonness is astonishing, and should be convincing. This is the finger of God.

2. In another view this commonness is reasonable.

3. In another view the commonness of the name is lamentable. The word Christian was once very significant and distinguishing. But, alas! in numberless instances now, it is not distinguishable at all.

III. The real import of this title.

1. A Christian is one who has a relation to Christ; not a professed, but a real relation-not a nominal, but a vital relation-yea, a very peculiar and preeminent relation, arising above every other you can mention; spiritual in its nature, and never ending in its duration; and deriving the possession and continuance of every enjoyment from Christ.

2. A Christian is a lover of Christs doctrine.

3. A Christian is a lover of Christs person.

4. A Christian is a copier of Christs example.

5. A Christian is a dependent on Christs mediation.

6. A Christian is expectant of Christs coming. (W. Jay.)

Glorify God on this behalf.-

The pious sufferer exhorted to glorify God

I. What is implied in suffering as a Christian.

1. To suffer in the character of a Christian. Where piety has its seat in the heart it will appear in the life, to be seen and identified by all (Mat_5:13-16).

2. To suffer for discharging the duties of a Christian. Christianity frees its possessors from the slavery of custom; they are governed by the high principles of religion.

3. To suffer in the spirit of a Christian (Luk_21:19).

II. Why characters who thus suffer should not be ashamed.

1. Because they suffer innocently.

2. They suffer in a good cause.

3. They suffer from the purest motive.

4. They suffer for a blessed Master.

5. They suffer in imitation of the brightest examples.

III. Their duty under suffering circumstances, viz., to glorify God on this behalf.

1. Devoutly acknowledging Him and His gifts (1Ch_29:11-12; confessing Him worthy to receive honour, glory, might, and majesty (Rev_4:11). The very circumstance of their suffering should prompt them to this.

2. By firmness in the day of trial. Let nothing shake their firmness (1Co_15:58); but imitate the example of the disciples, who continued with their Lord in His temptations (Luk_22:28-29).

3. By a faithful and patient endurance of suffering.

IV. To this act of glorifying God, they are encouraged from-

1. The declarations and promises He has made. These are many, great, and various (Isa_41:10; Isa_43:1; Isa_34:2; Isa_54:17; Mat_10:32; Jam_1:12; Rev_2:10; Rev_22:7).

2. The honour it will confer upon them.

Improvement:-

1. Let us examine our experience by this test.

2. Let us encourage ourselves in the Lord.

3. Let us pray for our persecutors. (Sketches of Four Hundred Sermons.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4:16 Although evidence is very fragmentary, it is likely that the label Christian (cp. Acts 11:26) was originally a convenient way of summarizing the alleged superstitious practices and immoral character attributed to Jesus’ followers.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 4:16. Μὴ αἰσχυνέσθω, let him not be ashamed) although the world is ashamed of shame—δοξαζέτω, let him glorify) Peter might have said, with the force of an antithesis, let him esteem it an honour to himself: but he teaches that the honour is to be resigned to God. Let him glorify God, who regards man as worthy of the honour of sufferings, and who at the same time bestows upon him a great benefit, together with an exemption from the punishments of the wicked, which are about to come upon them. There is a similar antithesis in Psa 79:12-13, Let our enemies be put to shame: let the Lord be glorified.—ἐν τῷ μέρει τούτῳ,[37] in this part) i.e. in respect of sufferings which are of a better kind. See next verse.

[37] The reading ἐν τῷ ὀνόματι τούτῳ, which had not been approved of by the larger Ed., is openly preferred by Ed. 2, and is confidently exhibited in the Germ. Vers.—E. B.

Ὀνόματι is the reading of AB Vulg. Μέρει is read by Rec. Text on inferior authority.—E.

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

1Pe_4:16. Antithesis to the foregoing.

εἰ δὲ ὡς Χριστιανὸς (sc. τὶς πάσχει) μὴ αἰσχυνέσθω] The name Χριστιανός, besides here, is to be found only in Act_11:26, where its origin is mentioned (cf. Meyer in loc.), and Act_26:28.

ὡς Χρ., i.e. because of his being a Christian, synonymous with ἐν ὀνόματι Χριστοῦ, 1Pe_4:14. Calvin: non tam nomen quam causam respicit.

μὴ αἰσχυνέσθω: let him not consider it a disgrace; cf. Rom_1:16; 2Ti_1:8; 2Ti_1:12.

δοξαζέτω δὲ τὸν Θεόν] cf. Act_5:41. Bengel: Poterat Petr., antitheti vi, dicere: honori sibi ducat, sed honorem Deo resignandum esse docet.

ἐν τῷ ὀνόματι τούτῳ] goes back to πάσχειν ὡς Χριστιανός; de Wette regards it as synonymous with the reading: ἐν τῷ μέρει τούτῳ, 2Co_3:10; 2Co_9:3 : in this matter, in this respect;[258] ὄνομα can, however, be retained in its strict sense (Wiesinger), in which case it will mean the name Χριστιανός; ἐν will then designate this name as the reason of the δοξάζειν (see Winer, p. 362 [E. T. 484]). Hofmann, who gives the preference to the reading ἐν τῷ μέρει τούτῳ, in this respect, refers the word to what follows, thus attributing to δοξαζέτω an application different from that of μὴ αἰσχυνέσθω. When, then, he states that the cause for praise arises from this circumstance, that the Christians sufferings are appointed by God, he is introducing a thought in no way alluded to, and still less expressed, by the apostle.

[258] Schott interprets μέρος artificially as, that piece of life apportioned to Christians, which consists in suffering.

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.

1Pe 4:16 . εἰδὲ ὡς χριστιανὸς , if one suffers as a follower of Christ, in the name of Christ (14). See on Act 9:26 and Introduction. μὴ αἰσχυνέσθω echoes the saying, Whosoever shall be ashamed of me and my words of him also the Son of Man shall be ashamed when He cometh in the glory ; so St. Paul says I suffer thus but am not ashamed (2Ti 1:12 ; cf. 2Ti 1:8 ). δοξαζέτω τὸν θεόν , by martyrdom if necessary, for this sense the phrase has acquired already in Joh 21:19 . ἐν τῷ ὀνόματι τούτῳ = Mar 9:41 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

a Christian--the name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Act 6:3; "disciples," Act 6:1; "those of the way," Act 9:2; "saints," Rom 1:7; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Act 10:1-2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.

let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor (Pe1 4:15; Pe1 2:20), --for Christ, is no shame (Pe1 4:14; Pe1 3:13).

but let him glorify God--not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.

on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.

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 16. Yet if - as a Christian] If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him.

The word χριστιανος, Christian, is used only here and in Ac 11:26; Ac 26:28. See the note on the former passage.

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

16 Yet if any man suffer as a Christian After having forbidden the Christians to do any hurt or harm, lest for their evil deeds, like the unbelieving, they should become hateful to the world, he now bids them to give thanks to God, if they suffered persecutions for the name of Christ. And truly it is no common kindness from God, that he calls us, freed and exempted from the common punishment of our sins, to so honorable a warfare as to undergo for the testimony of his Gospel either exiles, or prisons, or reproaches, or even death itself. Then he intimates that those are ungrateful to God, who clamor or murmur on account of persecutions, as though they were unworthily dealt with, since on the contrary they ought to regard it as gain and to acknowledge God’s favor.

But when he says, as a Christian, he regards not so much the name as the cause. It is certain that the adversaries of Christ omitted nothing in order to degrade the Gospel. Therefore, whatever reproachful words they made use of, it was enough for the faithful, that they suffered for nothing else but for the defense of the Gospel.

On this behalf, or, In this respect. For since all afflictions derive their origin from sin, this thought ought to occur to the godly, “I am indeed worthy to be visited by the Lord with this and even with greater punishment for my sins; but now he would have me to suffer for righteousness, as though I were innocent.” For how much soever the saints may acknowledge their own faults, yet as in persecutions they regard a different end, such as the Lord sets before them, they feel that their guilt is blotted out and abolished before God. On this behalf, then, they have reason to glorify God.

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.

(16) Yet if any man suffer as a Christian.—St. Peter purposely uses the name which was a name of derision among the heathens. It is not, as yet, one by which the believers would usually describe themselves. It only occurs twice besides in the New Testament—in Act_11:26, where we are told of the invention of the nickname (see Note there), and in Act_26:28, where Agrippa catches it up with the insolent scorn with which a brutal justice would have used the word “Methodist” a century ago. So contemptible was the name that, as M. Renan says (p. 37), “Well-bred people avoided pronouncing the name, or, when forced to do so, made a kind of apology.” Tacitus, for instance, says: “Those who were vulgarly known by the name of Christians.” In fact, it is quite an open question whether we ought not here (as well as in the two places of Acts above cited) to read the nickname in its barbarous form: Chrestian. The Sinaitic manuscript has that form, and the Vatican has the form Chreistian; and it is much harder to suppose that a scribe who commonly called himself a Christian would intentionally alter it into this strange form than to suppose that one who did not understand the irony of saying a Chrestian should have written the word with which he was so familiar.

Let him not be ashamed.—Although the name sounds worse to the world than “murderer,” or “thief,” or “malefactor.”

On this behalf.—This is a possible rendering, but it is more pointed to translate literally, but let him glorify God in this name—i.e., make even this name of ridicule the ground of an act of glory to God.

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

16. Yet if any man suffer as a Christian] The occurrence of a name which has played so prominent a part in the history of mankind requires a few words of notice. It did not originate with the followers of Christ themselves. They spoke of themselves as the “brethren” (Act_14:2; Act_15:1; Act_15:3; Act_15:22, &c.), as “the saints,” i.e. the holy or consecrated people (Mat_27:52; Act_9:13; Act_9:32; Rom_1:7; 1Co_6:1; Eph_1:1, &c.), as “those of the way,” i.e. those who took their own way, the way which they believed would lead them to eternal life (Act_9:2; Act_19:9; Act_24:22). By their Jewish opponents they were commonly stigmatized as “the Nazarenes” (Act_24:5), the followers of Jesus of Nazareth, the city out of which no good thing could come (Joh_1:46). The new name was given first at Antioch (Act_11:26), shortly after the admission there, on a wider scale than elsewhere, of Gentile converts. Its Latin form, analogous to that of Pompeiani, Mariani, for the followers of Pompeius or Marius, indicated that the new society was attracting the attention of official persons and others at Antioch. The word naturally found acceptance. It expressed a fact, it was not offensive, and it might be used by those who, like Agrippa, though they were not believers themselves, wished to speak respectfully of those who were (Act_26:28). Soon it came to be claimed by those believers. The question, Are you a Christian? became the crucial test of their faith. By disowning it, as in the case of the mildly repressive measures taken in these very regions by Pliny in the reign of Trajan, they might purchase safety (Pliny, Epp. x. 96). The words now before us probably did much to stamp it on the history of the Church. Men dared not disown it. They came to exult in it. Somewhat later on they came to find in it, with a pardonable play upon words, a new significance. The term Christiani (= followers of Christ) was commonly pronounced Chrestiani, and that, they urged, shewed that they were followers of Chrestus, i.e. of the good and gentle one. Their very name, they urged, through their Apologist, Tertullian (Apol. i. 3), was a witness to the falsehood of the charges brought against them.

on this behalf] Better, perhaps, in this point, or this particular. Many of the best MSS. give, however, in this name, i.e. either the name of Christ, for whom they suffered, or that of Christian, which was the occasion of their suffering.

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.

Yet if any man suffer as a Christian,.... Because he is one, and professes himself to be one. This name was first given to the disciples at Antioch, either by themselves, or by the Gentiles; however, it being agreeable to them, was retained; it is only mentioned here, and in Act 11:26,

let him not be ashamed; neither of Christ, and his Gospel, for which he suffers, nor of the name he bears, nor of the punishment he endures, however ignominious and shameful it may be among men; but let him, as his Lord and master did, endure the cross, and despise the shame, Heb 12:2

but let him glorify God on this behalf: that he bestows this gift upon him to suffer for Christ, as well as to believe in him; and that he does him so much honour to call him to such service, and to strengthen him in it, so as to take it joyfully, and endure it patiently and cheerfully. The Alexandrian copy, and some others, and also the Vulgate Latin, Syriac, and Ethiopic versions, instead of "in this behalf", read "in this name"; that is, of a Christian.

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

16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

Ver. 16. Suffer as a Christian] Under the Emperor Antoninus the philosopher, there happened a very bitter storm of persecution in France, which swallowed up sundry martyrs, as Maturus, Pothenus, Attalus, and Blandina; which good woman, in the midst of all her sufferings, often cried out, Christiana sum, I am a Christian. By which word she gathered new strength, and became more than a conqueress. (Bucholcer.) So Sabina, another glorious Roman martyr, crying out when she was in prison, and being asked by the jailor how she would endure the fire next day, that made now so much ado in her travail? "Very well," said she, "I doubt not: for now I suffer as a sinner, but then I shall suffer as Christian." (John Manl.) They were wont to say of cowards in Rome, that there was nothing Roman in them. I would we had not cause to say of many Christians, that there is nothing Christian in them. He and he only is a right Christian, and can quit himself accordingly both in doing and dying for Christ (if called thereunto), whose person is united to Christ by the ligament of a lively faith, and whose nature is elevated by the Spirit of regeneration; and whose principles, practices, and aims are divine and supernatural.

Let him not be ashamed] He need not; Christ is not a Master that a man need be ashamed of. He was not ashamed of us, when we had never a rag to our backs, nay, when we were "in our blood, in our blood, in our blood," and no eye pitied us, Eze 16:5-6.

Let him glorify God] viz. for his great preferment, Php 1:28. {See Trapp on "Php 1:28"}

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.

Yet if any man suffer as a Christian - Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. Compare the notes at 1Pe 3:17. On the import of the word Christian, and the reasons why the name was given to the disciples of the Lord Jesus, see the notes at Act 11:26.

Let him not be ashamed -

Ashamed of religion so as to refuse to suffer on account of it.

(2)Ashamed that he is despised and maltreated.

He is to regard his religion as every way honorable, and all that fairly results from it in time and eternity as in every respect desirable. He is not to be ashamed to be called a Christian; he is not to be ashamed of the doctrines taught by his religion; he is not to be ashamed of the Saviour whom he professes to love; he is not to be ashamed of the society and fellowship of those who are true Christians, poor and despised though they may be; he is not to be ashamed to perform any of the duties demanded by his religion; he is not to be ashamed to have his name cast out, and himself subjected to reproach and scorn. A man should be ashamed only of that which is wrong. He should glory in that which is right, whatever may be the consequences to himself. Christians now, though not subjected to open persecution, are frequently reproached by the world on account of their religion; and though the rack may not be employed, and the fires of martyrdom are not enkindled, yet it is often true that one who is a believer is called to “suffer as a Christian.” He may be reviled and despised. His views may be regarded as bigoted, narrow, severe. Opprobrious epithets, on account of his opinions, may be applied to him. His former friends and companions may leave him because he has become a Christian. A wicked father, or a frivilous and worldly mother, may oppose a child, or a husband may revile a wife, on account of their religion. In all these cases, the same spirit essentially is required which was enjoined on the early Christian martyrs. We are never to be ashamed of our religion, whatever results may follow from our attachment to it. Compare the notes at Rom 1:16.

But let him glorify God on this behalf - Let him praise God that he is deemed not unworthy to suffer in such a cause. It is a matter of thankfulness:

(1)That they may have this evidence that they are true Christians;

(2)That they may desire the advantages which may result from suffering as Christ did, and in his cause. See the notes at Act 5:41, where the sentiment here expressed is fully illustrated. Compare the Phi 3:10 note; Col 1:24 note.

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

Yet if any man suffer as a Christian; if his Christianity be his only crime, and the cause of his sufferings.

Let him not be ashamed: see 2Ti 2:12.

But let him glorify God on this behalf; i.e. on the account of his sufferings; let him bless God for keeping him from suffering as an evil-doer, and for counting him worthy to suffer for Christ’s sake, Act 5:41, as well as for giving him patience, and courage under sufferings.

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

16. If… Christian—The epithet is found in only two other places, Act_11:26; Act_26:28. It seems to have at this time become the common name applied in heathen communities to the followers of Jesus, but always with contempt and scorn. Still, it does not appear to have been adopted among themselves. The apostle exhorts that if any one of them is accused of being a Christian, however much it may bite or sting, he be not ashamed, as sensitive natures might easily be. Doubtless there were those, as there may be now, who could more bravely be tossed to the lions than endure the taunt.

On this behalf—Rather, with the best texts, in this name. Accept the name, and glorify God in wearing it as a badge of the highest honour. Perhaps St. Peter was thinking of his own rejoicing that he was counted worthy to suffer shame for the name of Christ. Act_5:40-41.

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

Yet if any man suffer as a Christian. The word "Christian" occurs only three times in the New Testament twice in the Acts of the Apostles, (Act_11:26 Act_26:28) and here. "The disciples were called Christians first in Antioch." They were originally described amongst themselves as "the disciples," "the brethren," "the believers," "the elect," or" the saints;" by the Jews they were called "the Nazarenes", (Act_24:5) as still in Mohammedan countries. The name was probably invented by the heathen, and used at first as a term of derision; there is something of scorn in Agrippa"s use of it. It did not at once become common among the disciples of the Lord. St. Peter (who preached at Antioch, (Gal_2:11) and is said to have been Bishop of Antioch) is the only sacred writer who adopts it instead of the older names, and that only ones, and in connection with threatened persecution. St. James may possibly allude to itv, Jam_2:7. But it was not commonly used among" believers till after New Testament times. Then they began to discern its admirable suitableness. It reminded them that the center of their religion was not a system of doctrines, but a Person, and that Person the Messiah, the Anointed of God. The Hebrew origin of the word, the Greek dress, the Latin termination, seemed to point, like the threefold inscription on the cross, to the universality of Christ"s religion to its empire, first over all the civilized nations, and through them, by continually increasing triumphs, over the whole world. It reminded them that they too were anointed, that they had an unction from the Holy One. Its very corruption through heathen ignorance, Christian from crhsto good (the Sinaitic Manuscript has crhstianov in this place) had its lesson it spoke of sweetness and of goodness. See the oft-quoted passage from Tertullian: "Sed quum et perperam Chres-tiani nuncupamur a vobis (nam nec nominis certa est notitia penes yes) de suavitate et benignitate compositum est." Let him not be ashamed; but let him glorify God on this behalf. The best-supported reading is ejn tw ojnomati toutw. This may be understood as an idiom, in the same sense as the reading of the Authorized Version; but it is better to translate it literally, in this name, i.e. either the name of Christ, or (more probably, perhaps) that of Christian. The heathen blasphemed that worthy Name; suffering Christians must not be ashamed of it, but, as the holy martyrs did, utter their "Christianus sum" with inward peace and thanksgiving, glorifying God that he had given them grace to bear that honored Name and to suffer for Christ. Bengel says here, "Poterat Petrus dicere, honori sibi ducat: sed honorem Dee resignandum esse docet."

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

Let him glorify God - Who giveth him the honour so to suffer, and so great a reward for suffering.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

16. If any man suffer as a Christian. This name was now widely known, and good men suffered only because they were Christians.

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.

16. Χριστιανός. א reads Χρηστιανός here and in the two passages of Acts where the word occurs, while B reads Χρειστιανός. These variations may be merely errors of sound on the part of copyists, but Blass argues that Χρηστιανός was the original form of the nickname as used by heathen opponents of Christianity. The name “Chrestiani” was certainly so used, and Apologists like Justin Martyr and Tertullian argue that it is unfair to punish men for a name which by its very derivation (χρηστός) denotes goodness. The termination -ιανος is originally Latin, e.g. Caesariani, Pompeiani, but it was speedily adopted in Greek both in Palestine and in Asia, e.g. Ἡρωδιανοί. St Luke says that the name Χριστιανοί was first applied to Christians in Antioch, Act 11:26. In the Ignatian Epistles it is used as an honourable title by Christians of themselves, but originally it was evidently a nickname given either by the Roman officials or the Gentile mob at Antioch, as the Jewish nickname for Christians was “Nazarenes” (Act 24:5). It was thus used as a scornful nickname by Agrippa (Act 26:28) “With but little persuasion thou wouldest fain make me a Christian” (R.V.). So here it describes the title which will be used by enemies at whose hands Christ’s followers will have to suffer. The letter of Pliny to Trajan (c. 110 A.D.) implies that it was a familiar title, which had evidently long been in use in his time, and that it had already been the custom to put Christians to death for the name only, and the rescript of Trajan merely gives imperial sanction to this existing form of procedure. The most natural interpretation of Tacitus’ account of the Neronian persecution almost certainly implies that Christians were even then punished for the name only. Certainly the Christians themselves, knowing their innocence of other charges, would regard themselves as suffering under Nero for the name Christian only, even if the magistrates who tried the case did not admit this as technically true in legal phraseology (but see Intr. pp. xl, xliii f.).

One fact at any rate is clearly shewn by Tacitus, viz. that Χριστιανός was already a popular nickname in 64 A.D. Therefore the statement of Lipsius that the name Christian did not exist at all until the time of Trajan is amply refuted by both secular and Biblical evidence.

ἐν τῷ ὀνόματι τούτῳ is the reading of the best MSS. but the T.R. with KLP and later MSS. reads ἐν τῷ μέρει τούτῳ = on that account. Even if ὀνόματι be read it is possible that it ought to be translated “account,” cf. Mar 9:41, εἰς ὄνομα ὅτι Χριστοῦ ἐστέ =“on the score of your being Christ’s” (? Mat 10:41, εἰς ὄνομα προφήτου, δικαίου—). Cf. the similar use of nomen in Latin.

Deissmann Bib. Stud. pp. 146, 196 gives several illustrations of εἰς τὸ ὄνομα used of purchases etc. made on behalf of a person or a god, i.e. designated as their property (cf. βαπτίζειν εἰς τὸ ὄ.). So here to be reproached ὀνόματι Χριστοῦ may mean “because you belong to Christ” and ἐν τῷ ὀνόματι τούτῳ = “on that account.” But from the constant references in the N.T. to the Name of Christ as being “called upon” Christians (ἐπικληθὲν) (Jas 2:7), “carried” (βαστάζειν) Act 9:15, “glorified in them” 2Th 1:12 etc., “held fast” Rev 2:13 etc., it is more probable that St Peter includes the more literal sense of “Name” and refers to the name χριστιανός used as a term of abuse and ground of accusation, cf. Pliny (Epp. x. 96). Although this passage must not be overpressed as implying that Χριστιανός was a definite legal charge as yet, it was undoubtedly a recognized ground of complaint used to injure Christians. In Act 5:41, 3Jn 1:7, (? Jas 5:14) τὸ ὄνομα is used absolutely (so Ign. Eph. iii. 1 etc.).

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.

16.] Negative, and positive, resumptions and enlargements of ἐν ὀνόματι χριστοῦ.

16.] But if (he suffer) as (being) a Christian (see reff. The word appears here, as in Act 26:28, to be used as carrying contempt, from the mouth of an adversary) let him not be ashamed, but let him glorify God in this name (viz. that of χριστιανός: at, or in, the fact that he is counted worthy to suffer by such a name. This seems better, with Wies., al., than to take ὀνόματι as = μέρει, the word substituted for it in the later mss., as “causa nominata,” “behalf” E. V., “regard, matter,” as most Commentators. Even in ref. Mark, ἐν ὀνόματι ὅτι does not lose its allusion to the ὄνομα itself: see there. On the sense, Bengel well remarks, “Poterat Petrus antitheti vi dicere, honori sibi ducat: sed honorem Deo resignandum esse docet”).

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

A Christian. Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on Act 11:26. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian.

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