1 Pedro 4:14

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. 1 Pedro 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” João 14:17), the “Spirit of holiness” (Romanos 1:4), the “Spirit of grace” (Hebreus 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 (Marcos 6:31; of the calm relief which He offers to the weary souls who come to Him (Mateus 11:28); of the repose of the blessed dead after the work of life is over (Apocalipse 6:11; Apocalipse 14:13). In the Old Testament it is used of the Spirit in Números 11:25, and 2 Reis 2:15; but, above all, in Isaías 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.