1 Peter 4:14
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.
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(14) If ye be reproached.—The form of speech denotes that they were so reproached.

For the name of Christ.—Literally, “in the name of Christ,” i.e., on the score of being Christians only. (Comp. 1Peter 4:16.) Again, see how St. Peter presses the Messianic title: surely they will not abandon the hopes of Israel!

The spirit of glory and of God resteth upon you.—He is called the “Spirit of glory” here in the same way as He is called the “Spirit of truth” John 14:17), the “Spirit of holiness” (Romans 1:4), the “Spirit of grace” (Hebrews 10:29), &c. It expresses that glory—i.e., the triumphant manifestation of perfections—is His gift and His distinguishing sign and the atmosphere in which He lives. “Glory” stands in contrast with “reproach.” And lest it should be doubted who was meant by the splendid phrase, the Apostle adds, “and of God.” All “glory” is His, and therefore the Spirit which is the “Spirit of glory” can be no other than the “Spirit of God;” but as God Himself is greater than His own glory, the words form a climax, and it means more to call Him the “Spirit of God” than to call Him the “Spirit of glory.” And this Spirit “resteth” upon the persecuted Christians. It means far more than “remaineth” or “abideth.” It expresses the complete repose and satisfaction with which the Spirit of glory abides on men who have the hearts of martyrs. “This shall be My rest for ever: here will I dwell, for I have a delight therein.” It is the word which is used of the quiet retreat which our Lord took after John’s death (Mark 6:31; of the calm relief which He offers to the weary souls who come to Him (Matthew 11:28-29); of the repose of the blessed dead after the work of life is over (Revelation 6:11; Revelation 14:13). In the Old Testament it is used of the Spirit in Numbers 11:25, and 2Kings 2:15; but, above all, in Isaiah 11:2, which was probably in St. Peter’s mind. And the argument is, that reproach for the name of the Christ is a proof of glory in reserve, or rather, already belonging to the man. Perhaps St. Peter intentionally hints (in speaking of the “Spirit”) that all who make themselves partakers of Christ’s reproach are made partakers of His chrism.

On their part.—These words, to the end of the verse, are an undoubted interpolation, though of very early date, appearing even in St. Cyprian’s works. The clause would bring out the different view taken by believers and unbelievers of the martyr-spirit. Pliny says in his letter that, whatever Christianity itself may be, there can be no doubt such obstinacy ought to be punished. Marcus Aurelius speaks with contempt of the spirit in which Christians suffered themselves to be put to death as mere self-will, unlike the philosophical grace of the Stoics. Gibbon speaks of the “pious obstinacy” of St. Felix of Tibiura.

1 Peter 4:14-16. If ye be reproached for Christ — Reproaches and cruel mockings were always one part of their sufferings, and to an ingenuous mind, reproach is often worse than the spoiling of goods, or even than bodily pain; happy are you — The apostle alludes to Christ’s words, Matthew 5:11, Blessed are ye when men shall revile you, &c. For the Spirit of glory and of God resteth upon you — Conquering all reproach, and spreading a lustre around you, while he supports and comforts you in a glorious manner under all your trials. The apostle alludes to Isaiah 11:2. “The Spirit of glory, which rested on the persecuted disciples of Christ in the first age, was a Spirit of fortitude, enabling them to suffer the greatest evils without shrinking, a virtue which the heathen greatly admired. For which reason, when they put the first Christians to death for refusing to worship idols, they were so struck with the constancy, patience, meekness, and benevolence wherewith they suffered, that it led many of them to think well, both of a religion which inspired its votaries with such admirable virtues, and of those votaries themselves. And as this constancy in suffering, from which the Christians derived so much glory, proceeded from the aid of the Spirit of God, the apostle justly termed it, both the Spirit of glory, and the Spirit of God.” — Macknight. But let none of you — Who have the honour to bear the Christian name; suffer — By your own fault; suppose as a murderer, or as a thief &c. — At the time St. Peter wrote this epistle, the unbelieving Jews in Judea were extremely addicted to murder and robbery, and every kind of wickedness, as we learn from Josephus; for they robbed and killed, not only the heathen, but their own brethren, who would not join them in their opposition to the Romans. Hence the apostle judged it proper to caution the Christians, especially the Jewish Christians, in this manner, lest, being corrupted by such bad examples, they should be led to the commission of any such crimes. As the apostle is here cautioning them against those sins which, if they committed them, would expose them to punishment from the civil magistrate, by αλλοτριοεπισκοπος, here rendered a busy-body in other men’s matters, he cannot well be supposed to mean merely one who pries into the concerns of private families, as such a one could not properly be ranked with such criminals as are here mentioned. But he might mean one that affected to inspect and direct the behaviour of persons in public offices, from a factious disposition to find fault with their conduct, and thereby to raise commotions in the state; which Lardner hath shown was the practice of the Jews in Alexandria, Cesarea, and other places. Or we may, with L’Enfant. understand the word in the more general sense of meddling with other people’s affairs, from avarice, anger, revenge, malice, or other bad passions. Yet if any man suffer as a Christian — That is, because he is a Christian; and if he suffer in a Christian spirit, let him not be ashamed — Of his sufferings; but let him glorify, or praise, God on this behalf — That is, for having judged him worthy to suffer in so good a cause; and for enabling him to do it with fortitude and patience. It may be proper to observe that this, with Acts 11:26; Acts 26:28, are the only passages of Scripture in which the disciples are called Christians, after their Master.

4:12-19 By patience and fortitude in suffering, by dependence on the promises of God, and keeping to the word the Holy Spirit hath revealed, the Holy Spirit is glorified; but by the contempt and reproaches cast upon believers, he is evil spoken of, and is blasphemed. One would think such cautions as these were needless to Christians. But their enemies falsely charged them with foul crimes. And even the best of men need to be warned against the worst of sins. There is no comfort in sufferings, when we bring them upon ourselves by our own sin and folly. A time of universal calamity was at hand, as foretold by our Saviour, Mt 24:9,10. And if such things befall in this life, how awful will the day of judgment be! It is true that the righteous are scarcely saved; even those who endeavour to walk uprightly in the ways of God. This does not mean that the purpose and performance of God are uncertain, but only the great difficulties and hard encounters in the way; that they go through so many temptations and tribulations, so many fightings without and fears within. Yet all outward difficulties would be as nothing, were it not for lusts and corruptions within. These are the worst clogs and troubles. And if the way of the righteous be so hard, then how hard shall be the end of the ungodly sinner, who walks in sin with delight, and thinks the righteous is a fool for all his pains! The only way to keep the soul well, is, to commit it to God by prayer, and patient perseverance in well-doing. He will overrule all to the final advantage of the believer.If ye be reproached for the name of Christ, happy are ye - That is, in his cause, or on his account. See the notes at Matthew 5:11. The sense of the word "happy" here is the same as "blessed" in Matthew 5:3-5, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified. It would be a blessed condition, because it would be like that of their Saviour; would show that they were his friends; would be accompanied with rich spiritual influences in the present world; and would be followed by the rewards of heaven.

For the spirit of glory and of God resteth upon you - The glorious and Divine Spirit. There is no doubt that there is reference here to the Holy Spirit; and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them, if they were persecuted for the cause of Christ. There may be some allusion here, in the language, to the fact that the Spirit of God descended and abode on the Saviour at his baptism John 1:33; and, in like manner, they might hope to have the same Spirit resting on them. The essential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would impart his Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same principle applies, doubtless, to all the forms of trial which the children of God pass through; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirit's influences will rest upon them. Hence, it is often gain to the believer to suffer.

On their part - So far as they are concerned; or by them.

He is evil spoken of - That is, the Holy Spirit. They only blaspheme him, (Greek;) they reproach his sacred influences by their treatment of you and your religion.

But on your part he is glorified - By your manner of speaking of him, and by the honor done to him in the patience evinced in your trials, and in your purity of life.

14. for—Greek, "IN the name of Christ," namely, as Christians (1Pe 4:16; 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 1Pe 4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (1Pe 2:20).

reproached—Reproach affects noble minds more than loss of goods, or even bodily sufferings.

the spirit … upon you—the same Spirit as rested on Christ (Lu 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jas 2:1). Believers may well overcome the "reproach" (compare Heb 11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin].

and of God—Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.

on their part he is evil spoken of, but on your part he is glorified—omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 1Pe 3:16, but blasphemously mock Christ and Christianity itself.

Happy are ye; viz. because of the Spirit’s dwelling in you, which is both the means and evidence of your happiness.

The spirit of glory and of God; i.e. the glorious Spirit of God, or that Spirit of God which is likewise a Spirit of glory, as being not only glorious in himself, but a glory to them in whom he dwells, and the cause of their future glorification. This he adds in counterbalance to the reproaches they suffered for the name of Christ; q.d. It is a greater glory to you to have the Spirit of Christ dwelling in you, (whereof your patient bearing reproaches and persecutions is an argument), than all the calumnies and obloquies wherewith your enemies load you can be a shame to you.

Resteth upon you: in allusion to Isaiah 11:2; dwells in you, and shall abide with you for ever, John 14:16, not leaving you in your sufferings.

On their part he; either Christ, or rather the Spirit.

Is evil spoken of; the reproaches your enemies cast upon you, reach that Spirit himself that dwells in you, when they revile that good confession into which the Spirit led you, deride the consolations he gives you, and speak evil of your persons, who are the temples in which he dwells.

But on your part he is glorified; viz. by your patience and constancy in your sufferings, which shows forth the power of that Spirit which resteth upon you, in that he works so mightily in you, as to enable you to bear what without the assistance of his grace were intolerable.

If ye be reproached for the name of Christ,.... For being called by his name; for bearing the name of Christians; for believing in him, and professing him; and for the sake of his Gospel, which is sometimes called his name, Acts 9:15 not that the apostle makes any doubt of this, for nothing is more certain than that the saints shall be reproached, and all manner of evil spoken of them falsely for Christ's name sake; but he supposes it, and takes it for granted, that they are, and will be reproached, and yet pronounces them blessed persons:

happy are ye; some supply it, "shall ye be", as the Vulgate Latin version; that is, in the other world, because the kingdom of heaven, the crown of life and glory, belongs to such persons; they will be happy at death, in judgment, and to all eternity: others, with our translators, supply, "are ye", as the Syriac, Arabic, and Ethiopic versions; for such are happy now in themselves, being both comfortable in their frames, and honourable in their persons and characters, however uncomfortable, miserable, and dishonourable they may appear to the men of the world:

for the Spirit of glory, and of God, resteth upon you; alluding to Isaiah 11:2 that is, the glorious Spirit of God, as the Syriac version renders it; who is glorious in himself, in the perfections of his nature, being possessed of the same glorious divine essence with the Father and Son; and in his works both of nature, being equally concerned with the other Persons in the Godhead in the works of creation and providence, and also of grace, especially the latter; and in all his gifts and graces with which he adorns the saints, and makes them glorious: and his resting on them denotes his inhabitation in them, and his abiding with them, and remaining in them; and which appears by the comfort they enjoy in their souls amidst all the reproaches and revilings of men, and by the strength which they have to bear up under and endure shame and persecution for the sake of Christ; and which casts an honour upon them, and makes them both glorious and cheerful. The Jews have a saying (n), that the Holy Ghost does not dwell on any, but on him that has a cheerful heart:

on their part he is evil spoken of, but on your part he is glorified: on the part of the revilers, the person, office, work, and grace, the operations and influences of the Spirit are blasphemed and ridiculed; the power of the Spirit, with which the saints speak, the experiences of grace they express, the comforts of the Spirit they declare that they enjoy under suffering circumstances, as well as their courage, patience, and cheerfulness he gives them, are generally bantered by persecutors; and indeed all the reproaches they cast upon the people of God fall upon the Spirit of God, by whom they are animated and influenced: but on the part of the sufferers he is glorified; inasmuch as they continue to bear a testimony to his grace, depend upon his strength, and ascribe all their comfort and gracious experience unto him. This clause is wanting in the Vulgate Latin, Syriac, and Ethiopic versions, but is in all Beza's Greek copies, excepting one; and is also in the Arabic version.

(n) T. Hieros. Succa, fol. 55. 1.

{14} If ye be reproached for the name of Christ, happy are ye; for the {e} spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

(14) Secondly, although the infidels think otherwise, who in afflicting the godly blaspheme God, yet the godly in that they are so abused, are honoured by God with true spiritual glory, and their adoption is sealed by the Spirit of God.

(e) By Spirit he means the gifts of the Spirit.

1 Peter 4:14. In order to strengthen the exhortation: μὴ ξενίζεσθεἀλλὰ χαίρετε, Peter adds the assurance: εἰ ὀνειδίζεσθε κ.τ.λ.; cf. chap. 1 Peter 3:14 and Matthew 5:11.

Pott, without any reason, explains εἰ by καίπερ.

ἐν ὀνόματι Χριστοῦ] The explanation: propter confessionem Christi (de Wette), is inaccurate, for ὄνομα is not: confessio; the meaning is the same as that in Mark 9:41 : ἐν ὀνόματι, ὅτι Χριστοῦ ἐστέ, thus: “because ye bear the name of Christ, and therefore belong to Him.” Schott: “for the sake of your Christian name and Christian profession;” Steiger: “as servants of Christ.”

μακάριοι] sc. ἐστε.

ὅτι τὸ τῆς δόξης [καὶ δυνάμεως] καὶ τὸ τοῦ Θεοῦ πνεῦμα] δόξα: glory in its highest sense, heavenly, divine glory.[255] According to Greek usage, τὸ τῆς δόξης may be a circumlocution for ἡ δόξα; see Matth. ausf. Gr. Gram. 2d ed. § 284; but this form of expression does not occur elsewhere in the N. T. (Winer, p. 104 [E. T. 135]); nor is it easy to understand why the apostle should not simply have written ἡ δόξα. Accordingly, it is preferable to take τό with the subsequent πνεῦμα, and to assume an additional πνεῦμα (as is done by the greater number of commentators, de Wette, also Brückner, Wiesinger, Schott); the Spirit of Glory is, then, the same as that which is also the Spirit of God (καὶ τὸ τοῦ Θεοῦ πν. subjoined epexegetically). But in consideration of ὀνειδίζεσθε, He is styled the Spirit of δόξα, i.e. to whom δόξα belongs (Calvin: qui gloriam secum perpetuo conjunctam habet; cf. Ephesians 1:17), and who therefore also bestows it. τὸ τοῦ Θεοῦ is added in order to show that this Spirit of δόξα is none other than the Spirit of God Himself. It must be allowed that, on this interpretation, there is an inexactness of expression, καί being evidently out of place; cf. Plato, Rep. viii. 565: περὶ τὸ ἐν Ἀρκαδίᾳ τὸ τοῦ Διὸς ἱερόν; cf. Winer, p. 125 [E. T. 165].

Hofmann proposes, therefore, to supply to τό not πνεῦμα, but ὄνομα, from what precedes. But if Peter had had this thought in his mind, he would certainly have given definite expression to it; and it is self-evident, too, that on him who is reproached ἐν ὀνόματι Χριστοῦ, as a bearer of it, that name rests.

ἐφʼ ὑμᾶς ἀναπαύεται] after Isaiah 11:2, where the same expression is used of the πνεῦμα τ. Θεοῦ (in like manner ἐπαναπαύεσθαι, Numbers 11:25; 2 Kings 2:15, LXX.; of εἰρήνη, Luke 10:6). The accus. ἐφʼ ὑμᾶς is to be explained as with ἔμεινεν, John 1:32; Wahl: demissus in vos requiescit in vobis; it points to the living operation of the Spirit on those upon whom He rests. The thought contained in these words gives the reason (ὅτι) of what has been said: not, however, the logical reason (Aretius: crux, quam bonus fert pro Christo, indicat, quod Spir. Dei in illo quiescat; similarly, too, Hofmann: “they should consider themselves happy, that they are reproached for bearing the name of Christ; every such reproach reminds them of what, by bearing it, they are”); but the actual reason, that is, inasmuch as this resting of the Spirit of δόξα, on those who are reproached ἐν ὀνόμ. Χριστοῦ, is a sealing of their eternal δόξα. It is inappropriate to insert, with Calvin, a nihilominus, so that the sense would be: in spite of that reproach, the Spirit of God still dwells in you; the more so that the reproach of unbelievers was called forth by the very fact, that the life of the Christians was determined by the Spirit which rested upon them.

In the additional clause found in the Rec., and connected with what goes before: κατὰ μὲν αὐτοὺς βλασφημεῖται, κατὰ δὲ ὑμᾶς δοξάζεται, the subject can hardly be πνεῦμα Θεοῦ taken from the explanatory clause immediately preceding, but is more probably ὄνομα Χριστοῦ from the previous clause, and on which the principal stress is laid. Schott wrongly thinks that this addition interrupts the connection of thought; but Hofmann is equally in error in holding the opposite opinion, that it is of necessity demanded by the γάρ, 1 Peter 4:15; for γάρ may be equally well applied to the idea that the Spirit of God rests on those who are reproached ἐν ὀνόματι Χριστοῦ, as to this, that the name of Christ is glorified καθʼ ὑμᾶς. Since the rendering of κατά by “with” (as formerly in this comment.), or by “on the part of” (Hofmann), cannot be supported,[256] the meaning “with regard to” (de Wette) must be maintained. The interpretation will then be: “by their … your conduct” or “according to their … your opinion.”

[255] Bengel erroneously understands δόξα pro concrete, and that, ita ut sit appellatio Christi, adding: innuitur, Spiritum Christi eundem esse Spiritum Dei Patris.

[256] Although Hofmann appeals for this signification to chap. 1 Peter 4:6, still, in interpreting that passage, he himself takes κατά in a sense other than it is supposed to have here.—Pott uses the circumlocution κατὰ τὴν γνώμην αὐτῶν for κατὰ αὐτούς; whilst he explains κατὰ δὲ ὑμᾶς by quod autem ad vos attinet, i.e. vestra autem agendi ratione, although κατά must have the same meaning in both clauses.

1 Peter 4:14. The Beautitude, μακάριοιὅταν ὀνειδίσωσιν ὑμᾶς ἕνεκεν ἐμοῦ is supported by prophecy which referred originally to the root of Jesse. Both are partially paraphrased for sake of clearness. For ἐν ὀνόματι; cf. Mark 9:41, ἐν ὀνόματι ὅτι Χριστοῦ ἔστε. For the reproach cf. Hebrews 13:13, let us come out to him bearing His reproach, with Psalms 89, so remember Lord the reproaches (ὀνειδισμῶν LXX) of thy servants.—ὅτιἀναπαύεται, quoted from a current Targum of Isaiah 11:1 f., a branch (נצר: LXX, ἄνθος: Targ. Messiah) from his roots shall grow and there shall rest upon him the spirit of Jehovah. An elaborate description of this spirit follows, which Peter summarises by τὸ τῆς δόξης. The Glory is a name of God in the Targums (so John 12:41 = Isaiah 6:5; Onkelos has יקרא די׳ for י׳) and its use here is probably due to the juxtaposition of Isaiah 11:10, his rest shall be glorious. It is not impossible that καὶ τοῦ θεοῦ is an insertion by first or later scribes for the benefit of Greek readers.

14. If ye be reproached for the name of Christ] Literally, in the name of Christ. As in chap. 1 Peter 3:14, “If ye suffer for righteousness’ sake,” we found an echo of one beatitude (Matthew 5:10), so in this we have the counterpart of the more personal “for my sake” of Matthew 5:11. It would be better, as indicating the reference to the beatitudes, to render the adjective by blessed rather than happy.

the Spirit of glory and of God resteth upon you] The English version is tenable, but the construction of the sentence is peculiar and admits of a different rendering, “the principle or element of glory, and the spirit of God, resteth on you.” In either case what is emphasized is the fact that the outward reviling to which the disciples were exposed brought glory and not dishonour. The Spirit of Glory was there—who has glory as His essential attribute—and that Spirit was none other than the very Spirit of God. Looking to the connexion between the “glory” of the Shechinah-cloud which was the witness of the Divine Presence, and that which dwelt in Christ as the only-begotten of the Father (John 1:14), it is possible that the words “the Spirit of Glory” may be equivalent to the “Spirit of Christ.” The use of the word for “rest” throws us back upon the occurrence of the same verb in the LXX. version of Numbers 11:25, 2 Kings 2:15. The thought of the Apostle, in this respect true to his citation from Joel 2. in Acts 2:16-18, is that the humblest sufferers for the name of Christ are as truly sharers in the gift of the Eternal Spirit as were the greatest prophets. It “rests” on them—not coming and going, in fitful movements, or extraordinary manifestations, but dwelling with them continually.

on their part he is evil spoken of] It is remarkable that the whole of this clause is omitted in many of the best MSS. and versions, including the Sinaitic. On the assumption to which this fact has led most recent Editors, that it was not part of the original text, we must think of it either as a marginal note that has found its way into the text, or, as an addition made in a second transcript of the Epistle by the writer himself. Here the word for “is evil spoken of” would rightly be rendered as blasphemed, and “Christ” or “the Spirit of God” must be taken as the subject of the sentence. In this case, that of suffering for the truth, the very blasphemies which men utter in their rage, are a witness to the effective work which has been done through the power of the Spirit, and in respect of those who suffer, are working for His glory. Appalling as is the contrast between the blasphemy of the persecutors and the doxologies of the sufferer, the one is almost the necessary complement of the other.

1 Peter 4:14. Εἰ ὀνειὸίζεσθε ἐν ὁνόματι Χριστοῦ, if ye are reproached in the name of Christ) The Gentiles thought it a reproach if they called any one a Christian: 1 Peter 4:16.—τὸ τῆς δόξης καὶ τὸ τοῦ Θεοῦ Πνεῦμα, the Spirit of glory and of God) The same Spirit which was on Christ: Luke 4:18. He is here called the Spirit of glory, overcoming all the reproaches of the world, and the Spirit of God, whose Son is Jesus Christ. The abstract, glory, is put for the concrete; as 2 Peter 1:17; 2 Peter 1:3-4. The article τὸ is with great force put twice, as Apocalypse, Revelation 21:6. And glory may be taken so as to be ἕν διὰ δυοῖν, Glory and God, that is, the God of glory, or as an appellation of Christ (comp. 1 Peter 4:16, as a Christian, and 1 Peter 4:13; Jam 2:1, note); and it may be implied that the Spirit of Christ is also the Spirit of God the Father. The faithful, deeply feeling joy, experience the same Spirit sometimes as the Spirit of Glory and sometimes as the Spirit of God, in a different sense, the difference of which the Spirit itself reveals.—ἐφʼ ὑμᾶς ἀναπαύεται, rests upon you) That spirit is upon the righteous even before they suffer reproaches; but then they are more confirmed on this very account, and receive more abundant consolations of the Spirit: Numbers 11:25-26, ἐπανεπαύσατο ἐπʼ αὐτοὺς τὸ πνεῦμα, the spirit rested upon them.—βλασφημεῖται, He is evil spoken of) namely, Christ.—δοξάζεται, He is glorified) in the midst of your reproaches, 1 Peter 4:16. He writes from his own experience. Comp. Acts 5:41.

Verse 14. - If ye be reproached for the Name of Christ, happy are ye; rather, if ye are reviled in the -Name of Christ, blessed are ye. There is, again, a manifest quotation of our Lord's words in Matthew 5:11. The conjunction "if" does not imply any doubt: the words mean "when ye are reviled." For "in the Name of Christ," camp. Mark 9:41, "Whosoever shall give you a cup of water to drink in my Name, because ye belong to Christ." So here the meaning is, "When ye are reviled because ye belong to Christ, because ye bear his Name, because ye are Christians" (camp, Acts 5:41). For the Spirit of glory and of God resteth upon you. The form of the sentence in the Greek is unusual. Some regard the first clause, τὸ τῆς δόξης, as a periphrasis for δόξα, and translate, "For glory and the Spirit of God resteth upon you." But there is no other instance of such a periphrasis in the New Testament (Winer, 3:18. 3); it is better to supply πνεῦμα. Men revile them, but God glorifieth them. The Spirit of glory, the Spirit which hath the glorious attributes of God, the Spirit which proceedeth from the Father who dwelleth in the glory, in the Shechinah, - that Spirit resteth upon them, and sheds on them the glory of holy suffering, the glory which hung around the cross of Christ. Two of the most ancient manuscripts, with some others, insert the words καὶ δυνάμεως, "the Spirit of glory, and of power, and of God." The Spirit is power from on high (Luke 24:49). (For "resteth," comp. Isaiah 11:2.) Ἐπί with the accusative suggests the thought of the Spirit descending upon them and resting there (comp. John 1:32, 33). The Spirit abides upon those who patiently suffer for Christ. On their part he is evil spoken of, but on your part he is glorified. These words are not found in the most ancient manuscripts, and are probably a gloss, lint a true one. Those who reviled the suffering Christians really blasphemed the Holy Spirit of God, by whom they were strengthened; the Holy Spirit was glorified by their patient endurance. 1 Peter 4:14The spirit of glory and of God (τὸ τῆς δόξης καὶ τὸ τοῦ Φεοῦ πνεῦμα)

Lit., the spirit of glory and that of God. The repetition of the article identifies the spirit of God with the spirit of glory: the spirit of glory, and therefore the spirit of God: who is none other than the spirit of God himself. Hence Rev., better, the spirit of glory and the spirit of God.

Resteth (ἀναπαύεται)

Compare Isaiah 11:2; Luke 10:6; Numbers 11:25, Numbers 11:26; Mark 6:31; Matthew 26:45; Revelation 14:13. Also, Matthew 11:28, where the word is used in the active voice, to give rest or refreshment.

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