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12 Beloved, think it not strange, or, wonder not. There is a frequent mention made in this Epistle of afflictions; the cause of which we have elsewhere explained. But this difference is to be observed, that when he exhorts the faithful to patience, he sometimes speaks generally of troubles common to man’s life; but here he speaks of wrongs done to the faithful for the name of Christ. And first, indeed, he reminded them that they ought not to have deemed it strange as for a thing sudden and unexpected; by which he intimates, that they ought by a long mediation to have been previously prepared to bear the cross. For whosoever has resolved to fight under Christ’s banner, will not be dismayed when persecution happens, but, as one accustomed to it, will patiently bear it. That we may then be in a prepared state of mind when the waves of persecutions roll over us, we ought in due time to habituate ourselves to such an event by meditating continually on the cross.

Moreover, he proves that the cross is useful to us by two arguments, — that God thus tries our faith, — and that we become thus partakers with Christ. Then, in the first place, let us remember that the trial of our faith is most necessary, and that we ought thus willingly to obey God who provides for our salvation. However, the chief consolation is to be derived from a fellowship with Christ. Hence Peter not only forbids us to think it strange, when he sets this before us, but also bids us to rejoice. It is, indeed, a cause of joy, when God tries our faith by persecution; but the other joy far surpasses it, that is, when the Son of God allots to us the same course of life with himself, that he might lead us with himself to a blessed participation of heavenly glory. For we must bear in mind this truth, that we have the dying of Christ in our flesh, that his life may be manifested in us. The wicked also do indeed bear many afflictions; but as they are separated from Christ, they apprehend nothing but God’s wrath and curse: thus it comes that sorrow and dread overwhelm them.

Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we are always to bear in mind this transition from the cross to the resurrection. But as this world is like a labyrinth, in which no end of evils appears, Peter refers to the future revelation of Christ’s glory, as though he had said, that the day of its revelation is not to be overlooked, but ought to be expected. But he mentions a twofold joy, one which we now enjoy in hope, and the other the full fruition of which the coming of Christ shall bring to us; for the first is mingled with grief and sorrow, the second is connected with exultation. For it is not suitable in the midst of afflictions to think of joy, which can free us from all trouble; but the consolations of God moderate evils, so that we can rejoice at the same time.

14 If ye be reproached He mentions reproaches, because there is often more bitterness in them than in the loss of goods, or in the torments or agonies of the body; there is therefore nothing which is more grievous to ingenuous minds. For we see that many who are strong to bear want, courageous in torments, nay, bold to meet death, do yet succumb under reproach. To obviate this evil, Peter pronounces those blessed, according to what Christ says, (Mark 8:35,) who are reproached for the sake of the Gospel. This is very contrary to what men commonly think and feel; but he gives a reason, Because the Spirit of God, called also the Spirit of glory, rests on them. Some read the words separately, “that which belongs to glory,” as though the words were, “glory and the Spirit of God.” But the former reading is more suitable as to the sense, and, as to language, more simple. Then Peter shews, that it is no hindrance to the happiness of the godly, that they sustain reproach for the name of Christ, because they nevertheless retain a complete glory in the sight of God, while the Spirit, who has glory ever connected with him, dwells in them. So, what seems to the flesh a paradox, the Spirit of God makes consistent by a sure perception in their minds.

On their part This is a confirmation of the last sentence; for he intimates that it is enough for the godly, that the Spirit of God testifies that the reproaches endured for the sake of the Gospel, are blessed and full of glory. The wicked, however, attempted to effect a far different object; as though he had said, “Ye can boldly despise the insolence of the ungodly, because the testimony respecting your glory, which God’s Spirit gives you, remains fixed within.” And he says that the Spirit of God was reproached, because the unbelieving expose to ridicule whatever he suggests and dictates for our consolation. But this is by anticipation; for however the world in its blindness may see nothing but what is disgraceful in the reproaches of Christ, he would not have the eyes of the godly to be dazzled with this false opinion; but on the contrary they ought to look up to God. Thus he does not conceal what men commonly think; but he sets the hidden perception of faith, which God’s children possess in their own hearts, in opposition to their presumption and insolence. Thus Paul boasted that he had the marks of Christ, and he gloried in his bonds. (Galatians 6:17.) He had at the same time sufficiently found out what was the judgment formed of them by the world; and yet he intimates that it thought foolishly, and that those are blind together with the world, who esteem the slanders of the flesh glorious.