But, if as a Christian, let him not be ashamed: but let him glorify God in that name.
ει δε ως χριστιανος μη αισχυνεσθω δοξαζετω δε τον θεον εν τω μερει τουτω
7 Church Fathers comment on this verse
One who meddles in what belongs to another is someone who is excessively curious about other people's affairs in order to have an occasion for slander. But such an occupation belongs to a soul that is unclean, malicious, and ready for every evil.
"But if as a Christian, let him not be ashamed." This was said of James the son of Zebedee, or of Stephen. Let him not be ashamed, even if he has spoken. Though he undergo shameful temptations, let him be glorified by those very things and not be darkened. Let him glorify God in this name, for the glory of Christ is in Christians.
All you pious who suffer in any way, lift up the eyes of your heart to the mansions of the heavenly Father, and behold those holy inhabitants. You will see no one there who did not come by the sorrowful path. And from there you will hear the voice bearing witness about them: "These are the ones who came out of great tribulation. They washed their robes and made their robes white in the Blood of the Lamb. Therefore they are now before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell in them. They shall hunger no more, neither thirst anymore. The sun shall not strike them, nor any heat. For the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters.
And God will wipe away every tear from their eyes" (Rev 7:14-17). "Only let none of you suffer as a murderer, or a thief, or an evildoer, or as one who encroaches on what belongs to another. But if anyone suffers as a Christian, let him not be ashamed, but let him glorify God for such a lot" (1 Pet 4:15-16).
"As a Christian, let him not be ashamed." It is thought that the name Christian was first given to believers, either by Jews or by pagans, in mockery of their faith in the crucified Christ. For this reason many believers from among the Jews were ashamed of the name Christian. The Apostle exhorts them to be ashamed not of this name, but of criminal deeds. According to the witness of the Evangelist Luke (Acts 11:26), the followers of Jesus Christ first began to be called Christians in Antioch around the year 43 after the Nativity of Christ. Yet from the Epistles of the Apostle Peter it is clear that, even when he wrote, around the years 63-64, some Christians were still ashamed of this name. From this one may conclude that at first it spread very slowly among believers. For a long time it was replaced by other names, for example, "the sect of the Nazarenes" (Acts 24:5).
But if as a Christian, and so forth. If someone, having no evil deeds behind him, suffers only for the name of Christ, only because he is a Christian, such a person must not be ashamed of his sufferings. The one who suffers for evil deeds has cause for shame. But the one who suffers for Christ not only has nothing to be ashamed of, but must count such sufferings as a special honor and mercy from God. For this he must glorify God. This lot is enviable, worthy of love, and worthy of thanksgiving and praise to God, not of shame (cf. Acts 5:41). "As a Christian": as is clear from this passage, the name Christian was already rather widespread at that time (cf. Acts 11:26; Acts 26:28). Christians undoubtedly considered it a great honor to bear this name.
But unbelievers called the followers of the new religion by it in a reproachful sense, considering it a shameful name. In the mouths of Jews it was equivalent to "heretic," "superstitious person," or "rebel." In the mouths of pagans it was almost the same as "atheist."
Instructions to martyrs (1 Pet 4:12-19). "Beloved, do not think it strange concerning the fiery trial sent to test you, as though some strange thing had happened to you." Having said, for their consolation. That the martyrs "will rejoice and triumph at the revelation of Christ's glory," the Apostle adds: "Only let none of you suffer as a murderer, or a thief, or as one who encroaches on what belongs to another. But if anyone suffers as a Christian, let him not be ashamed, but let him glorify God for such a lot." "For," the Apostle adds, "the time has come for judgment to begin at the house of God. And if it begins first with us, what will be the end of those who do not obey the Gospel of God?" By these added words the Apostle clearly wishes to instill the following thought.
At the present time we must endure persecutions for the Christian faith, for this is the time of its spread throughout the world. But can the world allow this without a struggle? Naturally, it will set all its powers against the faith and raise every possible persecution against its confessors. Thus judgment, that is, sufferings, persecutions, and calamities, must first weigh upon the Kingdom of God, upon the Church. Then they will break forth upon her enemies, upon the unbelieving, as God's punishment. "And if the righteous man," the Apostle reasons, "is scarcely saved," that is, reaches the blessed state only through sufferings, "where will the ungodly and the sinner appear?" "Therefore. " the Apostle concludes, "let those who suffer according to the will of God, and not according to their own will, entrust their souls to Him as to a second Creator, while doing good."
Among various kinds of suffering, the Apostle spoke especially often of sufferings from slanders. Christians were probably especially exposed to these because their view of everything differed from that of the pagans. This was especially true because of their life, which was far removed from everything pagan and therefore seemed suspicious to some. As a result, pagans raised various calumnies against Christians, accusing them, for example, of murder, incest, and the like. Reassuring them about the harmlessness of such slanders, the Apostle recalls the well-known words of the Lord about the blessedness of those who suffer for His name (see Mt 5:11). He says that in this case Christians may see for themselves a special pledge of sharing in future glory.
They may see a special divine election of the Holy Spirit, so that the pagan blasphemy against them will be blasphemy against the Holy Spirit Himself (cf. Mt 12:31), as blessed Theophylact says. It is noteworthy that earlier, in verse 6, the Apostle called the sufferings of Christians a participation in Christ's sufferings. Here he refers them to the Holy Spirit, and thereby shows their closest communion with the whole Holy Trinity. In the days of Nero, Christians often suffered for the name alone. The Apostle alludes to this in verse 16. Therefore he exhorts them not only not to be ashamed, but even to triumph, if such a beautiful lot falls to anyone. For here the governing authority itself will define the suffering as being for the name of Christ alone. The only danger is that someone might suffer for an evil deed: for murder, theft, or interference in matters and rights that do not concern him (cf. 1 Thess 4:11). By repeating this last concern (cf. 1 Pet 3:17), the Apostle does not slander Christians. He warns them against such and similar deeds, since they can destroy them and at the same time bring dishonor upon Christians if any of them falls into such sin.
Passages read together with this verse.
Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS