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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 2:13–25. His four-level outline is real structure in the source text, so it is rendered as structure.
The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.
I.The case of subjects.
Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,
1.The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.
2.The persons or objects to whom this submission is due are described,
(1.)More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will.
(2.)Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.
3.The reasons to enforce this duty are,
(1.)For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom 13:1-14), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.
(2.)From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice.
[1.]True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake.
[2.]All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it.
[3.]The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.
(3.)Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, Pe1 2:15. Learn,
[1.]The will of God is, to a good man, the strongest reason for any duty.
[2.]Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God.
[3.]A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men.
[4.]Those who speak against religion and religious people are ignorant and foolish.
(4.)He reminds them of the spiritual nature of Christian liberty. The Jews, from Deu 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn,
[1.]All the servants of Christ are free men (Joh 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death.
[2.]The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.
4.The apostle concludes his discourse concerning the duty of subjects with four admirable precepts: - (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Pro 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.
II.The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, Pe1 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,
1.He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn,
(1.)Servants ought to behave themselves to their masters with submission, and fear of displeasing them.
(2.)The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse.
(3.)Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.
2.Having charged them to be subject, he condescends to reason with them about it.
(1.)If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, Pe1 2:19, Pe1 2:20. Learn,
[1.]There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so.
[2.]The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction.
[3.]Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.
(2.)More reasons are given to encourage Christian servants to patience under unjust sufferings, Pe1 2:21.
[1.]From their Christian calling and profession: Hereunto were you called.
[2.]From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, Pe1 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God - man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?
3.The example of Christ's subjection and patience is here explained and amplified: Christ suffered,
(1.)Wrongfully, and without cause; for he did no sin, Pe1 2:22. He had done no violence, no injustice or wrong to any one - he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa 53:9), his words, as well as his actions, were all sincere, just, and right.
(2.)Patiently: When he was reviled, he reviled not again (Pe1 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn,
[1.]Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word.
[2.]Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it.
[3.]The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.
4.Lest any should think, from what is said, Pe1 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, etc., where note,
(1.)The person suffering - Jesus Christ: His own self - in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Mat 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced.
(2.)The sufferings he underwent were stripes, wounds, and death, the death of the cross - servile and ignominious punishments!
(3.)The reason of his sufferings: He bore our sins, which teaches,
[1.]That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa 53:6.
[2.]That he bore the punishment of them, and thereby satisfied divine justice.
[3.]That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev 16:21, Lev 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, Joh 1:29.
(4.)The fruits of Christ's sufferings are,
[1.]Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ.
[2.]Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.
5.The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, Pe1 2:25. They were as sheep going astray, which represents,
(1.)Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray.
(2.)His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers.
(3.)Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn,
[1.]Sinners, before their conversion, are always going astray; their life is a continued error.
[2.]Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them.
[3.]Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
Historical interpretation
Eight Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
To whom would He have rather made known the veiled import of His own language, than to him to whom He disclosed the likeness of His own glory-to Peter, John, and James, and afterwards to Paul, to whom He granted participation in (the joys of) paradise too, prior to his martyrdom? Or do they also write differently from what they think-teachers using deceit, not truth? Addressing the Christians of Pontus, Peter, at all events, says, "How great indeed is the glory, if ye suffer patiently, without being punished as evildoers! For this is a lovely feature, and even hereunto were ye called, since Christ also suffered for us, leaving you Himself as an example, that ye should follow His own steps." And again: "Beloved, be not alarmed by the fiery trial which is taking place among you, as though some strange thing happened unto you.
But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked, but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection." In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant.
Peter shows here that those who deserve punishment receive no mercy or grace from God if they perish.
But if you suffer for doing good, etc. Note carefully how greatly he glorifies the condition of servants, whom he declares to be imitators of the Lord's passion by doing good and, without fault, receiving punishment from cruel and wicked masters. Indeed, you hear that he suffered for us, and rejoice that he died for you; consider what follows:
Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the unjust. For this is grace, if anyone endures grief for the sake of conscience toward God when suffering unjustly. For what credit is it if, when you are beaten for your sins, you take it patiently? But if, when you do good and suffer for it, you take it patiently, this is praiseworthy before God.
"Servants, be subject." It must be understood that it means, that is, you are, just as when he said, Wives (1 Peter 3:1). "with all fear." Fear is expressed in many ways: it is called fear and also that which is with knowledge, which is now understood through Conscience, which is also called reverence with fear; it is also called painful fear, which is experienced by some through the punishment, which even wild animals fear; it is again called initial fear which follows those approaching the Lord, because they are aware of many things that provoke punishment: therefore the harlot mentioned in the Gospel, fearing, approached Christ (Luke 7:37); but perfect fear is again said to be that which is always present with all the saints, fearing lest anything be lacking in them for what is fitting for those who have been taken up to perfect love: therefore, since fear is expressed in many ways, whether it is just for servants to be presented to their masters through all these means, he who now encourages servants to be subject to their masters with all fear would not deny: since both initial and perfect fear would be present, it would rightly affect them: there, indeed, that they might fear, lest anything happen to them because of their offenses for which there would be no remedy; here, however, that they might not even think of anything, which, if accomplished, would be ungrateful to their master. Now, therefore, he speaks of fear that is due to conscience, that is, which occurs with a right conscience of reason: when, indeed, evil masters afflict their servants who have committed nothing. Therefore, judging this fear as worthy of praise, he commands that it be received with patience. Since those who have fear because of sins, whether those they have committed or even those they have not observed to do, are indeed good servants if they endure anything because of that, and are inclined towards correction: but they are not yet endowed with such great wisdom of mind as they would be if they endured affliction with a grateful heart, even when they were not conscious of any evil. This is great, this is also fulfilled by few; it is commended before God, as responding to the afflictions of Christ; since he himself, he says, did not suffer for his own sins: for he committed no sin, but suffered for us and for our transgressions. (Is. 53:8)
From the iniquities of my people, or because of the iniquities of the people, he was led to death, the prophet says (Is. 53:5), he places fear to be praised. However, he also wishes to retain servants with other fears: which is evident from what he says: with all fear. Moreover, he rightly and skillfully placed above other fears the fear that is due to conscience towards God, and demonstrated with the truest discourse that this alone is worthy of praise, for indeed they have a cause for the wrath of their masters against them, but here there is never anything of the sort.
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Summary
First Peter 2:20 distinguishes between two forms of suffering: that which results from wrongdoing and that which arises from doing good. The verse asserts that while there is no commendation for patiently enduring deserved punishment, the patient endurance of suffering for righteous conduct is profoundly pleasing and acceptable in the sight of God. This foundational truth encourages believers to persevere in well-doing, knowing that their steadfastness in the face of unjust hardship holds divine value and approval.
Context
Literary Context
This verse is situated within a broader section of 1 Peter (chapters 2-3) where the Apostle Peter exhorts believers to live honorably in a hostile world. Specifically, 1 Peter 2:11-12 calls for exemplary conduct among Gentiles, followed by instructions on submission to governing authorities (1 Peter 2:13-17) and to masters (1 Peter 2:18-20). Verse 20 serves as the climax of Peter's counsel to servants, directly preceding and setting the stage for the profound example of Christ's suffering in 1 Peter 2:21-25. It clarifies the type of suffering that bears spiritual weight, preparing the reader to understand Christ's redemptive suffering as the ultimate model.
Historical & Cultural Context
Peter's letter is addressed to "elect exiles" scattered across Asia Minor (1 Peter 1:1). These early Christians, often a minority, faced social ostracism, slander, and various forms of persecution simply for their faith and distinct lifestyle. The Roman Empire, while generally tolerant of diverse religions, viewed Christian refusal to worship Roman gods or the emperor as disloyalty, leading to suspicion and sometimes violent oppression. Within this context, Peter's instructions on submission and suffering were not calls for passive resignation but strategic guidance for maintaining a clear conscience and a powerful witness. The specific mention of "buffeted" likely refers to physical abuse or harsh treatment, a common reality for servants and those accused without due process in the ancient world.
Key Themes
First Peter is saturated with themes of suffering, hope, and holy living. This verse contributes significantly to the theme of suffering for righteousness, distinguishing it from suffering for sin. It underscores the importance of patient endurance (Greek: hypomonē), not as mere stoicism, but as an active, faithful perseverance rooted in trust in God's sovereign plan. Furthermore, the concept of divine approval is central, as Peter emphasizes that such righteous suffering "is acceptable with God." This highlights that God sees, values, and commends those who endure hardship for His sake, aligning with the broader New Testament teaching that faithfulness in tribulation leads to spiritual reward and growth, as seen in James 1:2-4 and Romans 5:3-5.
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "to call" or "to be called," signifies renown, fame, or praise. In this context, Peter uses it to denote commendation or credit. He argues that there is no "glory" or praiseworthiness in enduring punishment that is justly deserved for one's own faults. It underscores that true spiritual merit comes from actions that transcend mere consequence.
This term literally means "to strike with the fist" or "to cuff." It suggests a harsh, humiliating, and often physical form of abuse or ill-treatment. Peter's choice of this word emphasizes the severity and indignity of the suffering he is describing, making the call to patient endurance even more profound. It implies an unprovoked, violent assault, not merely verbal criticism.
A compound word meaning "to stay under" or "to remain behind," hypomenō carries the sense of enduring steadfastly, persevering, or bearing up under pressure without giving in. It is not passive resignation but an active fortitude and persistence in the face of adversity. This patience is rooted in faith and hope, enabling the believer to remain firm in their commitment to Christ despite suffering.
Verse Breakdown
"For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently?"
This rhetorical question sets up a contrast. Peter posits that there is no commendation or honor in enduring suffering that is a direct and just consequence of one's own wrongdoing or "faults" (Greek: hamartánō, to miss the mark, to sin). If one is punished for their sins and simply endures it, that is merely accepting a deserved consequence; it carries no special spiritual merit or "glory" in God's eyes.
"but if, when ye do well, and suffer [for it], ye take it patiently,"
This clause introduces the crucial distinction. Peter shifts from deserved suffering to undeserved suffering. "To do well" (Greek: agathopoiéō) means to act righteously, to perform good deeds, or to live in a manner pleasing to God. If, despite such righteous conduct, a believer experiences suffering—whether physical abuse ("buffeted") or other forms of hardship—and endures it with steadfast patience, this is what truly matters.
"this [is] acceptable with God."
This concluding phrase reveals the divine perspective. The patient endurance of suffering that results from doing good, rather than from wrongdoing, is "acceptable" (Greek: cháris, meaning grace, favor, or something pleasing) in the sight of God. It signifies that such endurance finds favor with Him, is commendable to Him, and carries profound spiritual value and significance in His economy. It is an act of faith and obedience that brings delight to the Father.
Literary Devices
Peter employs several literary devices to convey his message powerfully. The most prominent is Rhetorical Question, "For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently?", which serves to immediately engage the reader and highlight the obvious answer: there is no glory in such suffering. This is followed by a stark Antithesis or Contrast, where Peter juxtaposes suffering for "faults" with suffering for "doing well." This sharp distinction underscores the core theological point of the verse. Furthermore, a clear Parallelism is evident in the structure of the two "if" clauses, which mirror each other in their construction ("if, when ye be buffeted... ye shall take it patiently" versus "if, when ye do well... ye take it patiently"), emphasizing the comparison and making the teaching memorable.
Theological and Thematic Connections
1 Peter 2:20 is a profound theological statement on the nature and value of suffering in the Christian life. It teaches that not all suffering is redemptive or meritorious; suffering that is a just consequence of our own sin carries no special commendation from God. However, when a believer suffers unjustly for living righteously and doing good, their patient endurance is not only observed by God but is explicitly "acceptable with God," meaning it is pleasing and commendable in His sight. This truth encourages believers to maintain integrity and steadfastness, knowing that their faithfulness in adversity holds eternal significance and is a testament to their trust in God's ultimate justice and sovereignty. It frames suffering not merely as a trial but as an opportunity for divine commendation and a demonstration of genuine faith.
Reflection and Application
First Peter 2:20 offers timeless guidance for believers navigating a world often hostile to Christian values. It compels us to honestly examine the source of our hardships. Are we suffering the natural consequences of our own poor choices, negligence, or sin? If so, the call is not for self-pity but for repentance and learning from our mistakes. However, if our suffering arises precisely because we are striving to live righteously, to speak truth, to act with integrity, or to uphold biblical principles in a fallen world, then this verse provides immense comfort and motivation. It assures us that such patient endurance is not in vain; it is seen, valued, and honored by God Himself. This perspective liberates us from the need for human approval or immediate relief, redirecting our focus to the ultimate commendation that comes from our Heavenly Father. It challenges us to cultivate a spirit of steadfastness, trusting that God is sovereign even in our pain, and that our faithfulness in the face of injustice brings Him glory and is a powerful witness to His transforming grace.
Questions for Reflection
FAQ
What is the difference between "suffering for faults" and "suffering for doing good" as described in this verse?
The verse draws a clear distinction. "Suffering for faults" (Greek: hamartánō) refers to experiencing negative consequences or punishment that are justly deserved because of one's own sin, wrongdoing, or poor choices. For example, if someone is disciplined at work for laziness or arrested for theft, that is suffering for their faults. There is no special "glory" or commendation in patiently enduring such deserved consequences. In contrast, "suffering for doing good" (Greek: agathopoiéō) means enduring hardship, persecution, or ill-treatment precisely because one is living righteously, upholding God's standards, or performing good deeds. This type of suffering is undeserved and often comes from a world that opposes righteousness. Peter teaches that patiently enduring this kind of suffering is what is "acceptable with God" and brings Him glory.
Christ-Centered Fulfillment
First Peter 2:20 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Peter immediately follows this verse by pointing to Christ as the supreme example of one who "suffered for you, leaving you an example, that you should follow in His steps" (1 Peter 2:21). Jesus, the sinless Son of God, truly "did well" in every aspect of His life, perfectly fulfilling the will of the Father and living a life of absolute righteousness (2 Corinthians 5:21). Yet, He suffered immensely, being "buffeted" and enduring the cross, not for His own faults, but for the sins of humanity (Isaiah 53:5). His patient endurance of unjust suffering, even unto death, was supremely "acceptable with God," demonstrating perfect obedience and accomplishing the Father's redemptive plan (Philippians 2:8-9). Therefore, when believers patiently endure suffering for doing good, they are not only following Christ's example but are also participating in His sufferings (Colossians 1:24), and their endurance is made acceptable to God through their union with Him. Jesus's perfect, undeserved suffering is the foundation upon which our own righteous suffering gains its spiritual significance and divine commendation.