The Meaning of 1 Peter 2:19 Explained

1 Peter 2:19

KJV: For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

YLT: for this is gracious, if because of conscience toward God any one doth endure sorrows, suffering unrighteously;

Darby: For this is acceptable, if one, for conscience sake towards God, endure griefs, suffering unjustly.

ASV: For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully.

KJV Reverse Interlinear

For  this  [is] thankworthy,  if  a man  for  conscience  toward God  endure  grief,  suffering  wrongfully. 

What does 1 Peter 2:19 Mean?

Study Notes

this is thankworthy
Grace (imparted). 1 Peter 3:7 ; Romans 6:1 ; 2 Peter 3:18 .

Verse Meaning

The reason we should behave this way is that this behavior is God"s will (cf. 1 Peter 2:13; 1 Peter 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 ( 1 Peter 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. [1]

Context Summary

1 Peter 2:18-25 - Following The Shepherd Of Souls
The argument from this point seems to be: Since you have been redeemed, live worthily of your heavenly calling in relation to your fellow-believers, to God, and to the state, 1 Peter 2:17; to your employers, 1 Peter 2:18; to husbands, 1 Peter 2:1; to wives, 1 Peter 2:7; to everyone, 1 Peter 2:8.
Some of the tenderest words in the Epistles are addressed to the household slaves, who constituted a very important part of the primitive Church. Masters and mistresses had absolute control over their chattels; and might put them to death without interference from the state. The Apostle endeavors to cheer them while bearing their nameless wrongs. They were to bear all their sorrows patiently and silently, following in the footsteps of their Lord, and certain that He would vindicate them.
Let employees remember that they have been placed in worldly and ungodly homes as lamps on dark landings, in order to bear witness to Jesus by the simplicity and beauty of their conversation. And the way of the Cross is the only safe way for us all, if we would keep in touch with our Shepherd and Protector. [source]

Chapter Summary: 1 Peter 2

1  He exhorts to put away wickedness;
4  showing that Christ is the foundation whereupon they are built
11  He beseeches them also to abstain from sinful desires;
13  to be obedient to authorities;
18  and teaches servants how to obey their masters;
20  patiently suffering for well doing, after the example of Christ

Greek Commentary for 1 Peter 2:19

For this is acceptable [τουτο γαρ χαρις]
“For this thing (neuter singular τουτο — touto obedience to crooked masters) is grace” “Acceptable” calls for ευπροσδεκτον — euprosdekton (1 Peter 2:5), which is not the text here. [source]
If a man endureth griefs [ει υοπερει τις λυπας]
Condition of first class with ει — ei and present active indicative of υποπερω — hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη — lupē (grief).For conscience toward God (δια συνειδησιν τεου — dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω — paschō and the common adverb αδικως — adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
For conscience toward God [δια συνειδησιν τεου]
Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16. [source]
Suffering wrongfully [πασχων αδικως]
Present active participle of πασχω — paschō and the common adverb αδικως — adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
Conscience toward God [συνείδησιν Θεοῦ]
Rev., in margin, conscience 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 duty, 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. [source]

Reverse Greek Commentary Search for 1 Peter 2:19

Acts 23:1 I have lived before God [πεπολιτευμαι τωι τεωι]
Perfect middle indicative of πολιτευω — politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις — suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα — sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας — ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Acts 23:1 In all good conscience unto this day [πασηι συνειδησει αγατηι αχρι ταυτης της ημερας]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις — suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα — sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας — ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
1 Peter 2:20 Buffeted [κολαφιζόμενοι]
See Matthew 26:67: struck with the fist. This whole passage, 1 Peter 2:19-24, bears the mark of Peter's memories of the scene of Christ's last sufferings (see Introduction) - the blows of the servants, the scorn of the high-priest, the silent submission of Jesus, the cross, the stripes. [source]
1 Peter 2:20 If ye shall take it patiently [ει υπομενειτε]
First-class condition with ει — ei and future active indicative of υπομενω — hupomenō for which see James 1:12. Same condition also in next sentence Present active participle of αμαρτανω — hamartanō (continued repetition).And are buffeted for it Present passive participle of κολαπιζω — kolaphizō late word (from κολαπος — kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες — agathopoiountes). Present active participle of αγατοποιεω — agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 2:20 And are buffeted for it [και κολαπιζομενοι]
Present passive participle of κολαπιζω — kolaphizō late word (from κολαπος — kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες — agathopoiountes). Present active participle of αγατοποιεω — agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 2:20 And suffer for it [και πασχοντες]
Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 2:20 This is acceptable with God [τουτο χαρις παρα τεωι]
“This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 3:18 For sins [περι αμαρτιων]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι — Peri (around, concerning) with αμαρτιας — hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας — huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων — peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων — huper hamartiōn (Hebrews 5:1).Once (απαχ — hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε — pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (1 Peter 3:19-22), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from Matthew 18:24. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18 The righteous for the unrighteous [δικαιος υπερ αδικων]
Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]

What do the individual words in 1 Peter 2:19 mean?

This for [is] acceptable if for sake of conscience toward God endures anyone griefs suffering unjustly
τοῦτο γὰρ χάρις εἰ διὰ συνείδησιν Θεοῦ ὑποφέρει τις λύπας πάσχων ἀδίκως

τοῦτο  This 
Parse: Demonstrative Pronoun, Nominative Neuter Singular
Root: οὗτος  
Sense: this.
χάρις  [is]  acceptable 
Parse: Noun, Nominative Feminine Singular
Root: χάρις  
Sense: grace.
διὰ  for  sake  of 
Parse: Preposition
Root: διά  
Sense: through.
συνείδησιν  conscience 
Parse: Noun, Accusative Feminine Singular
Root: συνείδησις  
Sense: the consciousness of anything.
Θεοῦ  toward  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ὑποφέρει  endures 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ὑποφέρω  
Sense: to bear by being under, bear up (a thing placed on one’s shoulders).
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
λύπας  griefs 
Parse: Noun, Accusative Feminine Plural
Root: λύπη  
Sense: sorrow, pain, grief, annoyance, affliction.
πάσχων  suffering 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: πάσχω  
Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo.
ἀδίκως  unjustly 
Parse: Adverb
Root: ἀδίκως  
Sense: unjustly, undeserved, without fault.