Albert Barnes Commentary 1 Peter 2:20

"For what glory is it, if, when ye sin, and are buffeted [for it], ye shall take it patiently? but if, when ye do well, and suffer [for it], ye shall take it patiently, this is acceptable with God." — 1 Peter 2:20 (ASV)

For what glory is it? What honor or credit would it be?

If, when you are buffeted for your faults. This means, if you are punished when you deserve it.

The word "buffet" (kolaphizō) means to strike with the fist, and then to strike in any way, or to maltreat (Matthew 26:67; Mark 14:65; 1 Corinthians 4:11; 2 Corinthians 12:7).

Perhaps there may be a reference here to the way servants were commonly treated, or the kind of punishment to which they were exposed.

They would likely be struck in sudden anger, either by hand or by anything accessible.

The word translated "for your faults" is "sinning" (hamartanontes). This means "if being guilty of an offense, or having done wrong."

The idea is that if they were justly punished and should take it patiently, there would be no credit or honor in it.

You shall take it patiently.

"If, even then, you show an uncomplaining spirit and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue and as entitling you to no honor.

The feeling of all who saw it would be that you deserved it, and there would be nothing to arouse their sympathy or compassion.

The patience shown might indeed be as great as in the other case, but there would be the feeling that you deserved all that you received, and the spirit shown in that case could not be regarded as entitled to any particular praise.

If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them and resist them, for it would be only adding to the wrong which you had already done."

The expression here is, doubtless, to be understood comparatively.

The meaning is not that absolutely no more credit would be due to one who bears his punishment patiently when he has done wrong, than if he had met it with resistance and murmuring. Rather, it is that there is very little credit in that compared with the patience which an innocent person shows, who, from regard for the will of God and by control over all the natural feelings of resentment, meekly endures wrong.

This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment, even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a person on account of his sins.

If it is seen to be the fruit of intemperance or crime, we do not feel that any great virtue is exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connection with his sins, or to be a punishment for any particular fault—if he suffers at the hand of man, where manifest injustice is done to him, and yet shows a calm, submissive, and meek temper—we feel that in such cases there is eminent virtue.

This is acceptable with God. In the margin, as in 1 Peter 2:19, the word is thank. It is that which is agreeable to Him, or with which He is pleased.