Exegetical and Hermeneutical Commentary of 1 Peter 2:19
For this [is] thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
19. For this is thankworthy ] The word charis, commonly translated “grace,” is here used in the sense, which attaches also to the Latin gratia, as in ago tibi gratias, and the French mille graces, of thanks or cause for thanks. So in Luk 6:32 the same word is used in “what thank have ye,” where the context shews that it is equivalent to a “reward,” and in that case, as in this, a reward from God. It is not unreasonable to suppose that St Peter’s choice of the term was determined by the use of it which St Luke records in his report of the Sermon on the Plain.
for conscience toward God ] Literally, consciousness of God, i.e. of His presence as seeing, judging, helping, rewarding, His suffering servants. The phrase is analogous to the “conscience of the idol” in 1Co 8:7.
suffering wrongfully ] Natural impulse, one might almost say natural ethics, sanctions the burning indignation and desire to retaliate which is caused by the sense of wrong. Here, as in the Sermon on the Mount (Mat 5:39), which this teaching distinctly reproduces, that is made the crucial instance in which the Christian is to shew that the law of Christ is his rule of life. It is obvious that in this case the allowance of any exception to the rule would make it altogether inoperative. Each party in a dispute or quarrel thinks himself at the moment in the right, and it is only by acting on the principle that the more he believes himself to be in the right the more it is his duty to submit patiently, that a man can free himself from an endless entanglement of recriminations and retaliations.
Fuente: The Cambridge Bible for Schools and Colleges
For this is thank-worthy – Margin, thank. Greek, This is grace, ( charis). Doddridge renders the expression, This is graceful indeed. Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (see 1Pe 2:20, this is acceptable to God – charis para Theo;) that is, this will be regarded by him with favor. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (compare Luk 17:9-10😉 but that such conduct would meet with his approbation.
If a man for conscience toward God – If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.
Endure grief – That is, endure that which is suited to produce grief, or that which is wrong.
Suffering wrongfully – Suffering injury, or where there is injustice, ( paschon adikos.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark:
(1) That if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.
(2) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue. which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.
(3) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit, however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honor the gospel; and the slave and the martyr may do more to honor the gospel than if they were both permitted to enjoy liberty and life undisturbed.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. For this is thankworthy] If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For this is thank-worthy; in the Greek the substantive is put for the adjective: the sense is either, this is acceptable to God, and will be graciously rewarded by him; or, this is praise-worthy, and will be your glory, as 1Pe 2:20.
For conscience toward God; out of respect to God, and a desire of pleasing him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Reason for subjection evento froward masters.
thankworthy (Lu6:33). A course out of the common, and especially praiseworthyin the eyes of God: not as Rome interprets, earning merit, and so awork of supererogation (compare 1Pe2:20).
for conscience towardGodliterally, “consciousness of God”: from aconscientious regard to God, more than to men.
endureGreek,“patiently bear up under”: as a superimposed burden[ALFORD].
griefGreek,“griefs.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For this is thankworthy,…. Or “grace”; this is a fruit and effect of grace, an instance of it, in which it shows itself: the Syriac version adds, “with God”; and so it is read in one of Beza’s copies, and in the Alexandrian copy, and some others; that is, this is grateful to God, and acceptable with him; as in 1Pe 2:20,
if a man for conscience towards God; or, “for a good conscience”, as the Syriac version reads it; for acting according to his conscience, in matters of religion, in the things of God; “for the knowledge of God”, as the Arabic version renders it; for the knowledge of God in Christ; for the Gospel of Christ, and a profession of it: or, “for God”, as the Ethiopic version; for the cause of God and truth, and for the sake of things appertaining to God, and that make for his glory:
endure grief; what occasions grief, as severe words, bitter reproaches, hard censures, and heavy blows; and that with patience, and without murmuring, and with resignation to the will of God:
suffering wrongfully; there being no just cause for an ill look, word, or blow, to be given.
Fuente: John Gill’s Exposition of the Entire Bible
For this is acceptable ( ). “For this thing (neuter singular , obedience to crooked masters) is grace” ( is feminine, here “thanks” as in Ro 7:25). “Acceptable” calls for (2:5), which is not the text here.
If a man endureth griefs ( ). Condition of first class with and present active indicative of , old verb, to bear up under, in N.T. only here, 1Cor 10:13; 2Tim 3:11. Note plural of (grief).
For conscience toward God ( ). Suffering is not a blessing in and of itself, but, if one’s duty to God is involved (Ac 4:20), then one can meet it with gladness of heart. (God) is objective genitive. For (conscience) see on Acts 23:1; 1Cor 8:7. It occurs again in 1Pe 3:16.
Suffering wrongfully ( ). Present active participle of and the common adverb , unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Mt 5:10-12, where Jesus has also “falsely” (). See also Lu 6:32-34.
Fuente: Robertson’s Word Pictures in the New Testament
Conscience toward God [ ] . Rev., in margin, conscious of God. The idea is not conscientiousness in the ordinary sense, but the conscious sense of one’s relation to God; his consciousness of God. Thus one suffers patiently, not from a conscientious sense of dury, but from an inner consciousness of his relation to God as a son, and to Christ as a joint – heir, which involves his suffering with him no less than his being glorified with him.
Fuente: Vincent’s Word Studies in the New Testament
1) “For this is thank worthy” (touto gar charis) means “this is gracious or conduct that shows grace,” Rom 6:1. Because one is free in Christ does not mean his earthly debts and obligations are canceled. 2Pe 3:18.
2) “If a man for conscience toward God.” If or when a man with conscience of God — or God first in his life.
3) “Endure grief, suffering wrongfully” (Gk. hupopherei) “gently bear up under” griefs (Gk. paschon) “progressively or repeatedly suffering” (adikos) unjustly or wrongly. Read Mat 5:11-12.
Fuente: Garner-Howes Baptist Commentary
19 For this is thankworthy The word grace or favor, has the meaning of praise; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved; but that they who patiently bear injuries and wrongs are worthy of praise and accepted by God. (32) To testify that it was acceptable to God, when any one from conscience towards God persevered in doing his duty, though unjustly and unworthily treated, was at that time very necessary; for the condition of servants was very hard: they were counted no better than cattle. Such indignity might have driven them to despair; the only thing left for them was to look to God.
For conscience towards God means this, that one performs his duty, not from a regard to men, but to God. For, when a wife is submissive and obedient to her husband, in order to please him, she has her reward in this world, as Christ says of the ambitious, who looked to the praise of men, (Mat 6:16.) The same view is to be taken of other cases: When a son obeys his father in order to secure his favor and bounty, he will have his reward from his father, not from God. It is, in short, a general truth, that what we do is approved by God, if our object be to serve him, and if we are not influenced by a regard to man alone. Moreover, he who considers that he has to do with God, must necessarily endeavor to overcome evil with good. For, God not only requires that we should be such to every one as he is to us, but also that we should be good to the unworthy and to such as persecute us.
(32) Literally, “this is favor,” that is, with God, as at the end of the next verse. To “find favor with God” is a similar phrase, Luk 1:30, which means to find acceptance with him. We may render the words, “This is acceptable:” with whom acceptable, is afterwards explained. So the word חז in Hebrew means a favorable acceptance, or approbation. See Gen 6:8 — Ed.
Fuente: Calvin’s Complete Commentary
(19) For this is thankworthy.This, viz., what goes before, which is further explained in what follows. Quite literally it is, for this is grace, or else (for, like grce in French, the word has the double signification) this is thanks. The passage has some little importance in controversy, as some of the older Roman Catholic divines pressed it into the service of the supererogation theory. This is grace, they said, means this deserves grace as its reward. It is needless to point out how shallow a view of duty is implied in the thought that it was more than duty to be thus submissive. Still taking the first translation, others would interpret, this is a mark of gracei.e., shows that you are Christians indeed; or, this is a gift of gracei.e., a supernatural and heroic virtue, such as must have come from God, and not from you. These two interpretations make good sense in themselves, but they seem not to suit the context (what glory is it) quite so well as our authorised rendering, and they ignore the sayings of our Lord, which must certainly have been in St. Peters mind, recorded in Luk. 6:27-35, especially Luk. 6:32-34, and again in Luk. 17:9. The thought is that where duty is both obvious and easy (as is the case with good masters), people do not lavish gratitude for the performance of it. The best of masters hardly feels grateful to the best of servants for doing his duty, though he will be grateful for the spirit and manner in which it is done. Here the thanks are put quite generally, as in the first passage in St. Luke: this is a matter for thanks. It does not say as yet who is to pay the thanks, and we may naturally conclude that the master so served, and all who are cognisant of the service, are the persons meant.
For conscience toward God endure grief, suffering wrongfully.This does not mean if a man is afflicted for his religions sake. Rather, the conscience towards God, or, perhaps, rather, consciousness of God, is thrown in to guard against any false theory that patience by itself is a thankworthy thing. However unjust the mans treatment may be, and however little he may resent it in act, it is not thankworthy unless his resignation be grounded on consciousness of Gods presence. A resignation which comes from stolid want of feeling, or stoical fatalism, or from the sense that it is no good to seek redresssuch resignation is sinfully defective. The two necessary qualifications, before patience can become in any sense meritorious, are (1) that the suffering should be undeserved, (2) that the man should recognise in it the hand of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Is thankworthy Literally, grace; meaning here, the fruit of divine grace.
Conscience A consciousness of God’s presence and precious comfort filling the soul.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this is acceptable, if for conscience toward God a man endures griefs, suffering wrongfully.’
But if a man has to endure griefs and suffer wrongfully because he is being conscientious towards God, then that also is something that is well pleasing (gracious behaviour) to God. It will earn His gracious favour in return.
Here we get the first hint of the possibility of persecution for righteousness’ sake, for here the thought is of some who suffer for conscience’ sake, and in the next verse it is for ‘doing well’. This might be seen as suggesting persecution because they were Christians and worshipped Christ. Such a situation could easily arise for example, where a Christian was unwilling to honour the gods worshipped by the household, or to engage in the emperor worship which was so popular in the eastern empire. A polytheist would be unable to understand why a Christian could not both worship his own God, and still pay due honour to his master’s household gods and the emperor. Most servants who followed other religions would have found no problem with doing both. Such an attitude might well therefore have been seen, at the best as being the result of his being awkward, and at the worst as resulting from his being deliberately blasphemous and rebellious.
‘This is acceptable (seen as gracious)’ means basically that the servant is behaving in a way that is well pleasing to God. For such a person to suffer persecution simply because he followed his conscience would indeed be pleasing to God.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 2:19. For this is thankworthy Graceful.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 2:19 . , ] The ground of the exhortation. refers to the clause beginning with .
has not the special meaning “grace” here, as if it were to be explained, either with the older commentators: gratiam concilians; or as if by it were to be understood “the gift of grace” (Steiger: “it is to be regarded as grace, if one can suffer for the sake of God;” so, too, Schott), or “the condition of grace” (Wiesinger: “in the is manifested the actual condition of grace”); for this expression is not parallel with , 1Pe 2:12 : and how can a summons be issued in a manner so direct, to the performance of a duty, by representing it either as a gift of grace or a proof of a state of grace? Besides, Wiesinger alters the term “grace” into “sign of grace.”
Some commentators, on account of 1Pe 2:20 , explain as synonymous with , but without any linguistic justification; thus already Oecumenius (Calvin: idem valet nomen gratiae quod laudis; qui patienter ferunt injurias, ii laude digni sunt). In profane Greek denotes either the charm or the loveliness , or also the favour which one person has for another (to which are linked on the meanings, expressions of goodwill and thanks). Both senses are to be found in the Scriptures. [149] If the first signification be adopted, the enduring of the adversity of which Peter here speaks is characterized as something lovely; and so Cremer (see under , p. 576) seems to take it. But it is more natural to hold by the second sense, and to explain “ this is favour ,” as equal to “ this causes favour .” Several interpreters explain as equal directly to “delight,” substituting for the substantive the adjective “well-pleasing,” and supplying from 1Pe 2:20 . Thus Gerhard: hoc est Deo gratum et acceptum; de Wette: “Favour with God, i.e. well-pleasing before God;” so, too, Hofmann. But both of these are open to objection. Hofmann no doubt gives as the ground of his supplement: “that the slave who lived up to the apostle’s injunction has to look for the approval of none.” This is, however, surely an unjustifiable assertion. It is not clear why Peter did not add the words supplied if he had them in his mind; and in 1Pe 2:20 are therefore in consideration of 1Pe 2:12 ; 1Pe 2:15 to be taken quite generally. The following clause indicates a good behaviour, by which the of the heathen is to be put to silence.
. . . ] refers back to ; is placed first by way of emphasis. is neither “God’s knowledge of us” (Morus: quia Deus conscius est tuarum miseriarum; similarly Fronmller: “on account of the knowledge shared by God, since God knows all”), nor is it “conscientiousness before God” (Stolz); but is the object. genit. (cf. 1Co 8:7 ; Heb 10:2 ), therefore the meaning is: the (duty-compelling) consciousness of God. Calov: quia conscius est, id Deum velle et Deo gratum esse; so, too, de Wette, Schott, etc. A metonymy does not require to be assumed (Grotius: per metonymiam objecti dicitur conscientia ejus, quod quis Deo debet). Steiger introduces what is foreign to it when he extends the idea so as to include the conscious knowledge of the divine recompense. In . is expressed substantially the same thought as in , 1Pe 2:16 , and . , 1Pe 2:13 ; without is to be found in Rom 13:5 .
] : “ to bear the burden put on one ;” the opposite of succumbing under a burden, cf. 1Co 10:13 , 2Ti 3:11 ; nevertheless, the apostle seems here to have in mind more the antithesis to being provoked to anger and stubbornness (Hofmann).
here: outward afflictions.
] “whilst (not although) he suffers wrong (from the master, i.e. undeserved on the part of the slave).”
It is not suffering itself, but patient endurance in the midst of undeserved suffering , and that , which Peter calls a .
This thought, general in itself, is here applied to the relation of servant to master.
[149] has the first meaning, Psa 45:3 ; Pro 1:9 ; Pro 10:32 , etc.; also Sir 7:19 , etc.; in the N. T. Luk 4:22 ; Col 4:6 , etc. The second signification,Pro 22:1Pro 22:1 , etc.; in the N. T. Luk 1:30 ; Luk 2:52 ; Act 2:47 , etc. Cf. besides Cremer and Wahl: Clavis libr. V. T. apocryphi.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2397
HOW TO BEAR INJURIES
1Pe 2:19-23. This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.
THE practical nature of the Gospel meets us through every part of the New Testament, from the beginning to the end. Our Lords sermon on the mount was wholly of this character; as are also his addresses to the seven Churches of Asia, in the book of Revelations. Nor are the epistles, which were written by different Apostles, at all different in their scope and tendency: they do indeed insist more on doctrines: but yet the preceptive parts of them are singularly minute and full; and are distinctly addressed to persons in every situation and relation of life. The passage before us is a peculiar address to servants, to shew them how they are to conduct themselves towards their masters, who shall be embittered against them for embracing the Gospel of Christ.
But the Apostle did not intend this instruction to be limited to servants; for, in the close of the chapter, he extends it to all, who like sheep have gone astray, but are now returned to the Shepherd and Bishop of their souls.
His words suggest,
I.
A precept for our observance
It is here taken for granted that persons in every age will be persecuted for righteousness sake
[And the whole history of mankind fully justifies this assumption: for from the time of Abel to the present hour it has been verified. The lovers of darkness hate the light; and will endeavour, when it lies in their power, to extinguish it [Note: Joh 3:19.]. The whole life of David tends to illustrate this: They that render evil for good are mine adversaries, says he; because I follow the thing that good is [Note: Psa 38:20.]. And what shall I say of him who was greater than David, even the Son of God himself? Surely his wisdom precluded a possibility of any fault being found with him; whilst his goodness suppressed, in every bosom, a disposition to find fault. But this was by no means the case: on the contrary, in proportion to his superiority above all the sons of men, was the inveteracy of the carnal mind against him. Can we, then, hope to escape their malignity? No; The disciple cannot be above his Master, or the servant above his Lord: if they have hated him, they will hate us also [Note: Mat 10:24. Joh 15:18.]: we, like him, must have our cross to bear [Note: Luk 14:26-27.]: and all who will live godly in Christ Jesus shall suffer persecution [Note: 2Ti 3:12.].]
But, whatever be our trials, and however undeserved, we must take them patiently
[We are called to them by God himself; who has wisely and graciously appointed [Note: 1Th 3:3.], that, by means of them, our graces should be both elicited and improved, and our fidelity to him be placed beyond a doubt. He has ordained too, that by means of these trials, glory shall accrue to him, and everlasting good to our own souls. They give to us an opportunity of shewing how highly we regard his favour, when, for his sake, we are willing to endure all that men or devils can inflict upon us. They display, at the same time, the power of his grace, which can uphold us under such circumstances; and the excellency of his religion, which shines so bright in contrast with the spirit and conduct of our ungodly persecutors. They are the means, too, of augmenting our happiness in the eternal world; since there is not a sacrifice which we are called to make, or a suffering to endure, which shall not be richly recompensed at the resurrection of the just [Note: 1Pe 4:12-16.].
If it be said, that it is an intolerable hardship to suffer, when we have given no occasion whatever for mans displeasure; I answer, your innocence should operate rather to lighten, than to aggravate, your affliction; since it administers sweet consolation to your own soul, and serves as a testimony in your behalf before God. If your punishment were merited, you would have no ground for approbation, either before God, or in your own minds, for submitting patiently to if: but, if you suffer patiently for well-doing, you evince a truly gracious disposition, and render an acceptable service to your God.
This, then, we are to consider as a precept given to us, under whatever injuries we may be called to sustain: we must possess our souls in patience [Note: Luk 21:19.]; and let patience have its perfect work, that we may be perfect and entire, lacking nothing [Note: Jam 1:3-4.].]
To this precept the Apostle adds,
II.
An example for our imitation
Not one of all the children of men was ever so blameless as our Lord Jesus Christ
[In him was no sin [Note: 1Jn 3:5.]; nor was any guile found in his mouth [Note: Isa 53:9.]. He appealed even to his bitterest enemies; which of you convinceth me of sin [Note: Joh 8:46.]? With all the disposition to criminate him that the most inveterate malignity could cherish, his accusers were all put to shame, and his judge proclaimed his innocence [Note: Luk 23:4.].]
Yet, never was man so evil-entreated as he
[Scarcely was he come into the world, before his life was sought; and for the sake of securing, at all events, his destruction, thousands of poor innocents were slain. During the four years of his ministry, there was nothing too malignant for his enemies to say concerning him: He was a deceiver [Note: Mat 27:63.]: He was a devil, and was mad [Note: Joh 7:20; Joh 8:48; Joh 10:20.]. The efforts made to take away his life were continual: and the more good works he did, the fiercer was mens rage against him: nor did his enemies rest, till they had attained their end, and nailed him to the accursed tree.]
But how did he conduct himself under his trials?
[Not so much as one hasty word escaped him; nor one angry feeling betrayed itself in him: when he was reviled, he reviled not again: when he suffered, he threatened not; but committed himself to Him that judgeth righteously. Truly he was as a lamb led to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth [Note: Isa 53:7.].
In all this, he was an example to us: He suffered for us, leaving us an example, that we should follow his steps. He submitted to all those indignities, on purpose that he might shew us how to act under similar trials: and God permits us to be brought, in some small degree, into similar circumstances, on purpose that we may be conformed to his image [Note: Rom 8:29.], and be made perfect in the very same way that he was [Note: Heb 2:10; Heb 5:8.], and enter into glory by the very same path [Note: 1Pe 4:19.]. To this, then, must our minds be made up: we must be willing to endure sufferings for well-doing; to submit to them, however great they be, with unruffled patience; and to commit ourselves to God in well-doing, as into the hands of a faithful Creator [Note: Heb 12:1-2.].]
Let us learn then from hence,
1.
How we are to regard the Lord Jesus Christ
[Many who profess to believe, and even to preach, the Gospel, confine their views of Christ almost exclusively to him as dying for our sins, or as reigning in glory to carry on and perfect his work in our behalf. This, doubtless, is a most important view of him: it is the very foundation of all our hopes. Yet is it by no means a complete view: and they who confine themselves to it are greatly deceived: and, whether willingly or not, they grievously dishonour him. He must be regarded as an example: nor is he less glorious in that view, than in any other. Nay, if we omit to regard him in that light, we suffer an irreparable loss.
Would we know what treatment we must expect, if we will faithfully serve our God ? Look at him. Not all the wisdom of his lips, nor all the blamelessness of his deportment, nor all the wonders which he wrought, could avert from Him the hatred, the contempt, the cruelty, of an ungodly world. Who then are we, that we should hope to escape these things?
Would we know how to conduct ourselves under sufferings inflicted on us for righteousness sake? Look at him. Behold his meekness, his patience, his long-suffering, and forbearance; yea, and hear him praying for his very murderers: and then say, whether this be not the spirit that becomes you.
Would we know the issue of such a life? Look at him; and see him seated at the right hand of God, and all his enemies become his footstool. Such shall be the end of all who tread in his steps: having suffered with him, they shall surely reign with him [Note: 2Ti 2:12.].
Take him then, beloved, as your example; and be content to suffer with him, that you may also be glorified together [Note: Rom 8:17.].]
2.
How we are to approve ourselves his faithful servants
[If we are to bear injuries from others, we must, beyond all doubt, be good and gentle ourselves; shewing all meekness to all men: and, however injured by others, we must endure unto the end. We must not draw back through fear of sufferings; or faint under them, when they are inflicted on us. If we enlist under the banners of an earthly prince, we expect to fight his battles: we do not, when we hear of an enemy, desert and hide ourselves. We do not, when we meet him in the field, lay down our arms. We rather gird ourselves to the fight, and say, Now is the time for me to display my zeal in the cause I have espoused, and my fidelity to him whom I have engaged to serve. Thus, then, must you do in the name of the Lord Jesus Christ. You must not be ashamed of wearing, if I may so speak, his uniform; and of shewing, in the face of the whole universe, on whose side you are.
Yet, remember that it is with his armour only that you must go forth to the battle. You must be armed with righteousness on the right hand and on the left. Your breast-plate, in particular, must be of that material: your helmet must be the hope of salvation; and your sword, the sword of the Spirit, the word of God [Note: Eph 6:14-17.]. It was by death that the Lord Jesus Christ overcame death [Note: Heb 2:14.]; and it is by patiently enduring, that you also must obtain the promise of an eternal inheritance [Note: Heb 6:15.]. Keep, then, your eyes fixed on the Captain of your salvation; and, being faithful unto death, you shall receive at his hands the crown of life [Note: Rev 2:10.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
Ver. 19. This is thankworthy ] . God accounts himself hereby gratified, as it were, and even beholden to such sufferers, this being the lowest subjection and the highest honour men can yield unto their Maker. God will thank such, which is condescensio stupenda, a wonderful condescension.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19, 20 .] Reason for being subject to the perverse; that it is well pleasing to God when we suffer for well-doing .
Fuente: Henry Alford’s Greek Testament
19 .] For this is thankworthy (as in ref. Luke, , ; i. e. what recognition at God’s hand in the day when He will come, and His reward with Him (= ; Mat 5:46 )? It is said of something, to do or suffer which is out of, beyond, the ordinary course of what might have been expected. The meaning attempted by Wiesinger after Steiger, “this is grace ,” i. e. a mark of divine grace , does not suit 1Pe 2:20 , , not , but : and is condemned by the passage in St. Luke. The idea that it means “gratiam divinam concilians,” Wahl, leading on to “hoc est opus supererogationis,” Lyra, is theologically inadmissible, besides doing violence to the construction. The E. V. has hit the meaning very well. Cf. Calvin: “Idem valet nomen grati quod laudis. Intelligit enim nullam gratiam vel laudem conciliari nobis coram Deo, si pnam sustinemus quam nostris delictis simus promeriti: sed qui patienter ferunt injurias, eos laude dignos esse, et opus facere Deo acceptum”), if ( = , forms an apposition to and epexegesis of : see for the infin. 2Co 2:1 ; 2Co 7:11 , and for instances of , , &c. Winer, 23. 5. We have after in 1Jn 2:3 ) on account of consciousness of God (realization in a man’s inner being, of God’s presence and relation to himself: cf. . Heb 10:2 . Calov. says perhaps too much: “quia conscius est id Deum velle et Deo gratum esse.” Better Calvin, “Hoc enim valet conscientia Dei, dum quis non hominum, sed Dei respectu officio suo fungitur”) any one endures (as a superimposed burden, see reff., but here induced perhaps by the idea of which is dominant throughout: so De Wette) tribulations (“res tristitiam afferentes,” Wahl: cf. , ch. 1Pe 1:6 ), suffering wrongfully ( here emphatic, as carrying the transition to the next step of the argument).
Fuente: Henry Alford’s Greek Testament
1Pe 2:19 f. Summary application of the teaching of Jesus recorded in Luk 6:27-36 = Mat 5:39-48 . seems to be an abbreviation of the O.T. idiom to find favour ( ) with God cf. (20) taken from St. Luke’s version of the saying, , (Luk 6:32 ). Compare = that which is acceptable in Pro 10:32 . (i.) because God is conscious of your condition ( subjective genitive), a reproduction of thy Father which seeth that which is hidden (Mat 6:4 , etc.); so . in definite philosophical sense of conscience is usually followed by possessive genitive OR (2.) because you are conscious of God ( . objective genitive), cf. . , Heb 10:2 . The latter construction is preferable: the phrase interprets with the help of the Pauline expression . (Rom 13:5 ; 1Co 10:25 ) employed in the same context. , emphatic. Peter has to take account of the possibility which Jesus ignored, that Christians might deserve persecution; cf. 1Pe 2:20 ; 1Pe 2:25 . , what praise rather than what kind of reputation ( . neutral as in Thuc. 2:45) cf. , (only twice in Job in LXX) corresponds to above: shows that the praise of the Master who reads the heart is intended. , from description of the Passion, Mar 14:65 , , cf. Mat 5:39 , . So also St. Paul recalls the parallel between Christ’s and the Chrstians’ sufferings (1Co 4:11 ) . , opposed to , explains (19). , see on 10. 1Pe 2:19 .
Fuente: The Expositors Greek Testament by Robertson
thankworthy. App-184.
a man. App-123.
conscience. See Act 23:1.
toward = of.
endure. See 2Ti 3:11.
wrongfully. Greek. adikos. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
19, 20.] Reason for being subject to the perverse; that it is well pleasing to God when we suffer for well-doing.
Fuente: The Greek Testament
1Pe 2:19. [thank-worthy], favour) with God: 1Pe 2:20.- , for conscience toward God) On account of the consciousness of a mind which does things good and pleasing to God, even though they please no man (let the force of , which presently follows, be considered).[18]-, unjustly) that is, suffering those things, which are unjustly inflicted. , , Septuagint, Pro 1:11; Pro 1:17.
[18] When a just man is not approved of by men, though doing what is good, and when he does not acquire, either before or afterwards, either their assent, support, or the intimation of a grateful mind, nay, rather experiences everything of an opposite kind, he may possibly be affected with no small chagrin and sorrow. But, if his conscience can only have God propitious, nothing but an unmixed feeling of delight remains.-V. g.
Fuente: Gnomon of the New Testament
this is thankworthy
Grace (imparted). 1Pe 3:7; Rom 6:1; 2Pe 3:18.
Fuente: Scofield Reference Bible Notes
this: 1Pe 2:20, Luk 6:32
thankworthy: or, thank, Act 11:23, 1Co 15:10, 2Co 1:12, 2Co 8:1,*Gr.
for conscience: 1Pe 3:14-17, Mat 5:10-12, Joh 15:21, Rom 13:5, 2Ti 1:12
suffering: Job 21:27, Psa 35:19, Psa 38:19, Psa 69:4, Psa 119:86
Reciprocal: Gen 39:20 – into the prison Exo 9:16 – deed Luk 6:22 – when men Act 24:5 – and a mover Act 24:16 – General Rom 12:12 – patient 1Co 6:7 – Why Col 3:22 – obey 1Pe 3:16 – a good 1Pe 4:14 – ye be
Fuente: The Treasury of Scripture Knowledge
1Pe 2:19. To be thankworthy means to be entitled to thanks for something; to be commended for it. An instance of it is when a man is doing what is right and he is persecuted for it. If he has a clear conscience on the matter lie will endure the mistreatment cheerfully.
Fuente: Combined Bible Commentary
1Pe 2:19. For this is acceptable. The this refers to the case immediately to be stated. The Greek for acceptable here is the usual word for grace. Hence some take the sense to be=it is a work of grace, or a gift of grace (Steiger, Schott); others, =it is a sign of grace, a proof that you are Christians indeed (Wiesinger); others, = it conciliates or wins grace for you; Roman Catholic theologians using it in support of their theory of works of supererogation. In the present passage, however, it is evidently used in the non-theological sense. We have to choose, therefore, between three ideas, that of gracious or attractive (as in Luk 4:22; Col 4:6), that of favour, i.e securing favour with one (so Huther), or that of thankworthy, as the A. V. puts it, or better, acceptable, as the R. V. gives it in harmony with the repetition of the word in the end of 1Pe 2:20. Though the second of these can plead the analogy of the O. T. phrase, find favour, or grace with one (Gen 6:8; Gen 18:3; Gen 30:27, etc.), and its N. T. application (Luk 1:30; Luk 2:52; Act 2:47), the third is on the whole the best, as most accordant with both the idea and the terms of Christs own declaration in Luk 6:32, which Peter seems here to have in mind. For the present, too, the statement is given generally, such endurance being presented as a thing acceptable in itself, and the person (whether God or the master) being left unnamed.
if on account of (his) consciousness of God one endureth pains while suffering wrongfully. Endurance, therefore, is not of itself a thankworthy thing. In the case of any one, slave or other, it is so only if it is endurance of wrong, and only if it is animated by ones sense of his relation to God, not if it is due to prudential considerations or of the nature of a sullen, stoical accommodation to the inevitable. The motive which gives nobility to endurance is put in the foreground. By this consciousness of God is meant neither exactly the conscience toward God of the A. V. and R. V., nor conscientiousness before God, far less the consciousness which God has of us (as some strangely put it), but that consciousness which we have of God, which at once inspires the sense of duty and elevates the idea of duty. Though the Greek word is always translated conscience in the A. V., it cannot be said ever to have in the Bible precisely the sense which is attached to it in modern philosophical systems. Neither can it be said to convey even in the Pauline writings quite the same idea as in the language of the Stoics, although it is possible that Paul may have been familiar with the ethical phraseology of that school (see Lightfoots Essay on St. Paul and Seneca in his Comm. on Philippians). Not unfrequently, however, it covers much the same conception as the conscience of our current popular speech. The idea at its root is knowledge,knowledge specially of the moral quality of our own acts. It is the understanding applied to the distinction of good and evil, as reason is the same applied to the distinction of truth and falsehood (see Godet on Rom 2:15). Though it occurs often in the writings of Paul, repeatedly in the Epistle to the Hebrews, and thrice in Peter (here and 1Pe 3:16; 1Pe 3:21), it is never found in the Gospels, except in the dubious section Joh 8:9. The Old Testament expressed a similar idea by a different term, namely the heart. Hence this word occurs only once in the LXX., viz. in Ecc 10:20, and there it has a sense only approaching that of the moral consciousness, namely, that of the quiet inner region of ones thoughts. As this is put emphatically first, another quality of acceptable endurance is equally emphasized by the wrongfully (the only instance of the adverb in the N. T.) which closes the sentence. The grief of the A. V. should be griefs, grievances, or pains. It carries us back to the pained of 1Pe 1:6, and points to objective external inflictions. It is the phrase used in Isa 53:4. The verb endure here (which occurs only twice again in the N. T., 1Co 10:13; 2Ti 3:11) means to bear up against, and expresses perhaps the effort required to withstand the natural impulse to rise against injustice.
Fuente: A Popular Commentary on the New Testament
2:19 {22} For this [is] thankworthy, if a man for {f} conscience toward God endure grief, suffering wrongfully.
(22) The taking away of an objection: indeed the condition of servants is hard, especially if they have perverse masters, but thus their subjection shall be so much more acceptable to God, if his will prevails more with servants, than the masters wrong treatment.
(f) Because he makes a conscience of it, to offend God, by whose good will and appointment he knows this burden is laid upon him.
Fuente: Geneva Bible Notes
The reason we should behave this way is that this behavior is God’s will (cf. 1Pe 2:13; 1Pe 2:17). The fact that this is how God wants us to behave is sufficient reason for compliance. Our conscious commitment to God should move us to do what is right resulting in a clear conscience. Probably many of Peter’s readers were suffering because of the persecution of their masters (1Pe 1:6-7). The translators of the word "favor" in this verse and the next in the NASB (Gr. charis) usually rendered it "grace." In this context it means what counts with God, what pleases Him, rather than what He gives. [Note: Michaels, p. 139.]