A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 20
Verse 20.
For what glory is it, if when you be buffeted for your faults, you shall take it patiently? But if when you doe well, and suffer for it, you take it patiently; this is acceptable with God.
WHere the Apostle makes it good, that the best praise is, to suffer wrongfully; First, by affirming that it is no true glory for a man to suffer for his faults, and endure it. Secondly, by shewing that to suffer patiently for well doing, is a thing very acceptable to God. That it is no true glory for a man to suffer for his faults, that he endure it patiently, he expresseth in these words: What glory is it, if when yee be buffeted for your faults, you take it patiently?
Out of which words divers doctrines may be briefly noted▪
Doct. 1. First, that men of all sorts doe naturally affect glory, …, or reputation, and are guided by it in their actions or sufferings, even the meanest sort of men set before themselves something, which they glory in, and according to which they order themselves; as here servants, even of the worst sort too, yea, such as are faulty, and so disliked, and corrected, yet will not be without something to glory in: and that is, as is here supposed to bee, their patience in abiding blowes. And this ariseth in man, partly out of corruption of nature and pride, that seekes to cover their faults with some thing they account to bee of praise, and partly out of the force of some remainder of goodnesse in their natures, that are not destitute of all desire of vertuous actions.Use. Which may serve for Use to all men in their carriage one towards another, to avoide, as much as may be, the dishonouring and disgracing one of another: for no person is so meane, but he finds himselfe stung by disgrace. And it may teach superiours to use praise and glory, as a meanes to provoke and excite inferiours to obedience and care, as being a motive that will work universally upon all natures.
Doct. 2. Usually men account that to be glory, which is not: vain-glory is taken for true glory by most men: thus men mistake that place, Their glory.
In Idols and Pictures, Hos. 10.5.
In Epicurisme and shamefull lusts,Wherein vaineglory is seene. Phil. 3.19.
In the increase of meanes and power to sinne, Hos. 4.6, 7.
In the gifts and power of other men, 1 Cor. 3.21.
In Russian-like pride, or vain and strange apparell, 1 Cor. 11.14.1 Pet. 3.5. 1 Tim. 2.9, 10.
In mischief and malicious practices against the godly, Psal. 52.1 & 94.4.
In fraudulent bargaines, Pro. 20.23.
In a mans owne gifts of nature, as wit, strength, memory, &c. Ier. 9.23.
In the common graces of Religion, as knowledge, zeale, &c. Rom. 2.27. 1 Cor. 4.7.
In the praise sought and given by himself, Ioh. 7.10. and 8.54. 2 Cor. 10.18.
In the merit of his owne workes, Rom. 4.2.
In the praise of men more then of God.
In strife,1 Thes. 2.6. contention, and provocation of others, Iames 3.14. Gal. 5.26. Phil. 2.3.
In the falls of other men, that are divided from them in judgement, 1 Cor. 5.6.
In earthly things, as houses, riches, beauty, honour, pleasures, &c. 1 Pet. 1. 24. Isa. 48.16.
So here some men account it their glory to suffer patiently, though they be guilty, and have deserved all they suffer.
And therefore we should be warned, and directed in studying that which is true glory. And if any aske what were indeed glorious: I answer, that spirituall riches are the best glory, and therefore our soules are called our glory by an excellency, Psal. 3.4. The best glory is within, Psal. 45.14.
And in particular, it is true glory,
To be righteous and mercifull, Prov. 21.21.
Wherein true glory consists.To be humble and feare God, Prov. 22.4.
To know God, Ier. 9.23.
To live so sincerely, as we may have the testimony of a good conscience, 2 Cor. 1.12.
To be exalted of God to the priviledges & hope of his children, Iam. 1.9.
To have interest in the crosse of Christ, Gal. 6.14.
To be abased, and truly humbled for our sins, Iames 1.9.
To abound in labours and sufferings for the Gospel, 2 Cor. 11. and 22.12.
To defer anger, and passe by a trespasse, Prov. 19.11.
To suffer without fainting for Religion, Ephes. 3.13.
So here to doe well and suffer for it, and endure it patiently, this is a glory with God,
foreign. Sinning.]
Doct. 3. The words may be rendred thus: What glory is it, if sinning and buffeted, yee take it patiently? The word rendred Sinning, signifies properly to erre from the way, or misse the marke: and so it shewes us the nature of sinne, which swarveth from the direction of Gods Word, that agreeth not to the way there appointed. Where God hath appointed a way, not to walk in it, or to goe besides it, is sinne: and in what things God hath not in his Word appointed a way, there men have liberty, and they are to be reckoned indifferent; and there are a world of such things.
Doct. 4. We may further note from the word sinning, that where servants displease, disobey, and vexe their masters, and will not do as they are bidden, they sinne: The holy Ghost useth the same word, to censure the fault of a servant towards his master, which is used to censure the fault of any man towards God.
Doct. 5. Servants that will not be corrected by words, may bee corrected by blowes, they may be buffeted, Prov. 29.17, 19.
Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them: as here they buffet their servants. And therefore how just is it, if God for sinnes against him powre out exquisite shame and confusion upon wicked men that are impenitent?
Doct. 7. To suffer for our faults, and not take it patiently, is a detestable and hatefull vice in the judgement of all sorts of men.
Doct. 8. It is no true glory to be patient, when a man suffers for his faults: not but that patience is a duty, and praise-worthy in all sufferings; but it is no glory comparatively with theirs that suffer and are not faulty: and besides, it is no glory at all, so long as the fault is not repented of, while it remaines a fault: and so it doth, whilst men doe not judge themselves for it, and reforme it: it is no true praise to endure punishments. For patience ariseth either out of a naturall defect of sense or judgement, or else it is forced by feare of men, or is directed to vaine ends, as the applauses of men, or the extenuating or hiding of their faults, or the like.
Thus of the first part of the verse: out of the latter part divers things may be also observed, &c.
Doct. 1. Such is this evill world, that a man may suffer evill for doing well.
Doct. 2. We must not be weary of well doing, though we suffer for it.
Doct. 3. To suffer for wel-doing may befall any sort of men, as here it is supposed to be the case of servants.
Doct. 4. It is by accident, and not from the nature of wel-doing, or any necessity that is absolute, that men suffer for wel-doing: it doth not necessarily follow, that men must suffer alwayes, or all sorts of men, for goodnesse. It may befall them; it doth not follow that it must befall them: and therefore the Apostle saith, If you suffer.
Doct. 5. To suffer for wel-doing patiently is wonderfull glorious, and acceptable before God.
Doct. 6. Many things may be gracious with men, that are no whit regarded with God.
Doct. 7. To suffer for wel-doing, when it is not patiently taken, is not thank-worthy with God: though the cause men suffer for be good, yet they lose their praise, when they use ill meanes to be delivered, or carry themselves impatiently.
Doct. 8. To know that God favours us, or accepts of what we doe, will make a man endure strange things; as here servants, that were used many times little better than beasts, yet endure it, because it is at all times acceptable to God.
Doct. 9. Lastly, it would here be noted, that to suffer for any kind of weldoing is acceptable before God: though a man doe not suffer for Religion, but for the duties of his particular calling, (as the case was here) yet every such suffering is gracious before God.