An Exegetical Analysis of 1 Peter 4:16 and the Term χριστιανός
This exegetical study of An Exegetical Analysis of 1 Peter 4:16 and the Term χριστιανός is based on a b-greek discussion from May 26, 1999. The initial contribution raised the question of the derogatory nature of the term χριστιανός (Christian) in 1 Peter 4:16, suggesting that its derisive use by the populace, as evidenced by sources like Tacitus (Annals 15.44), implies that suffering ‘as a Christian’ would indeed be a cause for shame if not for divine glory. This perspective further noted that the variant χρηστιανός (chrestianos, ‘good fellow’), found in some textual traditions such as Sinaiticus, also carried a snide or derisive connotation when applied to Christians, reinforcing the idea of the term being an insult.
The central exegetical issue revolves around two critical points: first, the textual variant in 1 Peter 4:16 concerning whether one glorifies God ‘in this matter’ (ἐν τῷ μέρει τούτῳ) or ‘in this name’ (ἐν τῷ ὀνόματι τούτῳ); and second, the precise connotation of the term χριστιανός (Christian) at the time of 1 Peter’s composition. This study examines how the textual choice influences the understanding of shame and glory in the context of identifying as a follower of Christ, and whether the term itself was inherently pejorative, leading to shame, or if the shame was associated with perceived evil deeds, with the term ‘Christian’ merely identifying the group targeted. A particular argument from the discussion posits that even if the critical reading ἐν τῷ ὀνόματι τούτῳ is adopted, an understanding akin to “in this matter” remains contextually plausible, drawing a connection to the condemnation of suffering for evil in verse 15.
Nestle 1904 (1 Peter 4:16):
ἀλλʼ εἰ ὡς χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ.
Key differences with SBLGNT (2010):
- The SBLGNT (2010) text of 1 Peter 4:16 aligns with Nestle 1904, reading ἐν τῷ ὀνόματι τούτῳ (‘in this name’).
- The primary textual discussion, as highlighted in the source material, concerns the variant found in the Majority Text tradition, which reads ἐν τῷ μέρει τούτῳ (‘in this matter/respect’) instead of ἐν τῷ ὀνόματι τούτῳ. Critical editions, including Nestle 1904 and SBLGNT, overwhelmingly favor the reading ὀνόματι.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
The primary textual variant in 1 Peter 4:16 concerns the phrase ἐν τῷ ὀνόματι τούτῳ (‘in this name’) versus ἐν τῷ μέρει τούτῳ (‘in this matter/respect’). The external evidence for ὀνόματι is robust, supported by a wide array of early and significant manuscripts such as א A C P Ψ, along with numerous minuscules, the Vulgate, Syriac, Coptic versions, and various Church Fathers. In contrast, μέρει is supported by a smaller, though still significant, group of manuscripts (e.g., K L, some minuscules, some versions). The NA28, reflecting the consensus of critical scholarship, retains ἐν τῷ ὀνόματι τούτῳ. Internally, μέρει could be seen as an assimilation to the preceding context (v. 15), where suffering for doing evil is condemned. Scribes might have altered ὀνόματι to μέρει to broaden the glorification to the *manner* of suffering, rather than specifically linking it to the name. However, the critical text’s reading of ὀνόματι emphasizes the name itself as the focus of both external disdain and divine glory.
Lexically, the term χριστιανός (christianos) is crucial. BDAG defines it as ‘Christian’, a follower of Christ, noting its presence only thrice in the New Testament (Acts 11:26; 26:28; 1 Pet 4:16). While Acts 11:26 states the disciples were “first called Christians in Antioch,” suggesting an early origin, its connotation is debated. The discussion raises the possibility of it being a derisive term, drawing on Tacitus (Annals 15.44) and the historical association of χρηστός (chrēstos, ‘good, useful’) with a derogatory ‘good fellow’ for Christians, possibly a phonetic confusion or intentional pun (cf. Suetonius, Claudius 25.4, mentioning “Chrestus”). Kittel (TDNT) discusses the term’s origins and its likely initial use by outsiders, potentially pejoratively, before being adopted by Christians. In 1 Peter 4:16, the context of suffering and shame strongly suggests that it was indeed a label carrying negative social implications, often leading to persecution. The verb αἰσχυνέσθω (aischynesthō), ‘let him not be ashamed’ (from αἰσχύνω, ‘to shame, disgrace’, BDAG), functions as a strong command not to succumb to the social stigma associated with the name. This is juxtaposed with δοξαζέτω (doxazetō), ‘let him glorify’ (from δοξάζω, ‘to praise, honor, glorify’, BDAG), indicating that what might be a source of shame in the eyes of the world should be transformed into an occasion for glorifying God.
Translation Variants
The grammatical structure of 1 Peter 4:16 is an adversative conditional clause: “ἀλλʼ εἰ ὡς χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ.” The phrase ἀλλʼ εἰ (‘but if’) introduces a condition, specifying the nature of suffering. ὡς χριστιανός (‘as a Christian’) denotes the reason or identity for which one suffers. The negative imperative μὴ αἰσχυνέσθω (‘let him not be ashamed’) is followed by the positive imperative δοξαζέτω δὲ τὸν θεὸν (‘but let him glorify God’), forming a sharp antithesis. The concluding phrase ἐν τῷ ὀνόματι τούτῳ (‘in this name’) specifies the sphere or means by which God is to be glorified.
Rhetorically, the verse presents a powerful call to counter-cultural steadfastness. The contrast between shame (αἰσχύνη) and glory (δόξα) is central. If “Christian” was a derisive term, the command not to be ashamed takes on greater force, requiring believers to defy societal contempt. The emphasis on glorifying God “in this name” underscores the theological significance of Christian identity even when it brings suffering. If the textual variant ἐν τῷ μέρει τούτῳ (‘in this matter/respect’) were adopted, the focus would shift from the name itself to the *manner* of suffering (i.e., suffering righteously), potentially diminishing the direct challenge of embracing a maligned identity. However, with the critical text reading, the name χριστιανός stands as the direct locus of the transformation from shame to divine glorification, inviting believers to find honor precisely where the world sees ignominy.
Conclusions and Translation Suggestions
Based on the robust textual evidence favoring ἐν τῷ ὀνόματι τούτῳ and the historical-lexical understanding of χριστιανός as a potentially pejorative, outsider-imposed label, the exegesis of 1 Peter 4:16 concludes that the verse calls believers to embrace their identity as Christians, even when it leads to suffering and social shame. The glorification of God is directly linked to bearing this particular name, transforming a cause for worldly contempt into an occasion for divine honor. The connection to “evil deeds” in verse 15 is antithetical, emphasizing that suffering “as a Christian” implies suffering for righteousness, not wrongdoing.
- But if one suffers as a Christian, let him not be ashamed, but let him glorify God precisely by virtue of this name.
- If, however, someone endures suffering because he is a Christian, he should not be disgraced; instead, he should give glory to God on account of this very name.
- But if one suffers as a Christian, let him not be put to shame, but let him glorify God by bearing this name.