1 Peter 2:18-20 meaning

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Peter addresses the Christian slave’s responsibility to submit to his master’s authority. This submission must be done regardless of the personality of his master, even if it means having to endure unjust sufferings for doing the right thing. If may be painful, yet worthwhile because he will be rewarded by God.

In 1 Peter 2:18-20, Peter continues describing what it looks like for believers to make the wise choice to live as bondservants to God. In addition to honoring others, loving fellow believers, fearing God, and respecting human authorities (1 Peter 2:17), Peter adds Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable (v 18).

Not only are citizens to be submissive to governing authorities, so also servants are to be submissive to your masters with all respect (v. 18). The Greek word translated as servants “oiketes” refers to a domestic house slave, which had a higher status than a bondslave “doulos” (1 Peter 2:16).

Although the house servant has a higher social status than a bondslave, they both have the same obligation to be submissive to your masters. They are instructed to willingly place themselves under their master’s authority and work for him. The Apostle Paul acknowledged this ordering of authority in Philemon 1:13-14 when he sent Onesimus back to his master after running away without permission.

This obedience is to be done with all respect. The Greek word translated respect is “phobo” which can also be translated “fear.” This is the same root word used two verses earlier when believers were told to “fear God” (1 Peter 2:17). Humans fear other humans because they are concerned about what others think of them, desiring affirmation rather than rejection. People fear others because of concern about consequences the other person can visit upon them. 1 Peter 2:17 commands believers to “fear God” which tells them to place concern for affirmation and consequences from God above that of any person.

There is a hierarchy of fear inferred. We are to fear God first and foremost. Then as a part of fearing God, we are to adopt these other behaviors. We are to fear or respect governing authorities and employers.

In the ancient world, being a slave was sometimes an economic arrangement. In Israel, the maximum contract term allowed for any Hebrew indentured into slavery was for six years. After six years they were to be freed and given funds to restart their lives as freemen (Deuteronomy 15:12-13). In modern terms, we can apply the instruction to employment. Employees are to fear or respect employers. This is to be a unilateral respect applied not only to those who are good and gentle, but also those who are unreasonable (v. 18).

We might think we should only respect employers who are good. However, to take such a position (“I will only respect an employer who is good”) puts us in a place of judgment, deciding what is good. Rather, just as we are not to condemn others, we are not to condemn employers.

We are to respect them by being great employees regardless of whether we think we are being treated good or unreasonable. Of course, since we are to behave as “free men” (1 Peter 2:16) we are free to change employers. But while we are employed we are to work as unto the Lord for that employer.

Paul says something similar in Colossians regarding masters and slaves, then makes this general statement that applies to any work-related circumstance:

“Whatever you do, do your work heartily, as for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve.”
(Colossians 3:23-24)

Our true and lasting reward will come from God for the work we do. He is our ultimate employer. It is easier to obey masters who are not only good, but also gentle, implying kind, courteous and tolerant attitudes and actions. But we are to forego judging our employer’s worthiness and work for the Lord.

Peter is building up to a theme that suffering unjustly for doing good is a worthy testimony in verse 19. In the next chapter, he will make the point that suffering unjustly places us in the footsteps of following the example of Jesus who suffered unjustly for the sins of the world (1 Peter 3:14-15, 18).

It is undoubtedly more challenging to serve faithfully and have a good attitude toward employers who are unreasonable. This could be someone who is unethical or unfair. But believers are asked to do this as a matter of their faithful witness.

It is up to each believer to order the priority of the various authorities. The top priority is to honor God. After that, the governing authorities, then other authorities such as employers. Sometimes it is difficult to balance. In Peter’s case, at one point he had to decline following the religious authorities because their directive conflicted with the commands of God (Acts 4:19-20). There is a hierarchy of authorities each believer must manage, as unto the Lord (Colossians 3:23).

Peter addresses a situation where someone is treated unfairly by an authority: For this finds favor, if for the sake of conscience toward God a person bears up under sorrow when suffering unjustly (v. 19).

The beginning of the verse breaks down this way,

For—A connector between God’s instructions to respect authorities with the general principle that God is pleased when His children do this for the right reason, which is because of their conscience toward Him.
this—refers to someone’s decision to endure treatment that is unfair or unreasonable in service to God.
finds favor—this is the Greek word “charis” which means favor. Context determines who is favoring what and for what reason. Here the context applies to God’s favor. The verse provides a promise that God will show approval when one of His children chooses to suffer unjustly out of service to Him because of conscience. Peter uses “charis” ten times in this letter, where it is usually translated as “grace” (1 Peter 1:2, 10, 13, 2:19, 20, 3:7, 4:10, 5:5, 10, 12).

It is promised that God’s favor will, in fact, be bestowed upon someone who endures while suffering unjustly if their motive is to serve God:

If—this is a version of if that implies this situation is true.
for the sake of—that the motive or reason for the decision to bear injustice is due to conscience toward God.
conscience—the God-given inward ability of distinguishing right and wrong.
toward God—the desire to suffer injustice from man as a matter of service to God.

It is a promise that God will favor those who bear injustice if they do so from a motive of service to Him. But God’s favor, or grace, is always a choice of God. It is never an obligation that can be imposed upon God because there is no standard that is greater than God; God is the standard. God can judge our inner motives better than we know them ourselves (Hebrews 4:12).

The last part of the verse speaks of the suffering endured:

a person—in this context it likely refers to the believing servant making a choice to endure suffering as a matter of service toward God,
bears up—implying to hold up under or endure under stressful circumstances. This word is used two other times in the New Testament; in 2 Timothy 3:11 it is translated “endured” and 1 Corinthians 10:13 “endure.”
under sorrows—referring to the intense pain experienced by the body (John 16:21), mind (Philippians 2:27) or spirit (1 Peter 4:9). In this case the pain is due to being treated unjustly.
when suffering—meaning to experience something unpleasant ranging from enduring persecution (2 Corinthians 1:6) to enduring a painful death (Luke 24:46).
unjustly—implying something that is undeserved. This word is used only twice in the New Testament and only by Peter (1 Peter 2:19, 23).

In verse 19, the Greek word “pascho” is translated when suffering. Peter uses “pascho” eleven times in this letter:

Here in 1 Peter 2:19 and in the next verse 1 Peter 2:20, he uses “pascho” to refer to believers suffering unjustly as a service to God,
In 1 Peter 2:21, 23, Peter refers to Jesus who is an example for us to follow. Jesus unjustly endured suffering in service and obedience to His Father.
In 1 Peter 3:14, 17, Peter again encourages believers to endure unjust suffering and be ready to give a defense for the hope within us when people ask why we are glad to endure suffering unjustly.
Then in 1 Peter 3:18, 4:1, Peter again elevates Christ as an example for us to follow. He who suffered unjustly that we might be redeemed.
In 1 Peter 4:15, Peter exhorts believers NOT to suffer due to living unrighteously. Suffering we bring on ourselves due to bad behavior is not honorable service to God.
Finally, in 1 Peter 4:19, 5:10, Peter encourages the believers that all they suffer in service to God will be greatly rewarded.

This frequency of discussing suffering indicates that enduring suffering for the cause of Christ is an important theme of Peter’s letter. The Apostle Paul also makes this a frequent theme. For example, in Romans 8:17b, he asserts that suffering as Christ suffered is a necessary means to gain the reward of reigning with Him (to be “fellow heirs”).

Fortunately, slavery has been made illegal in many modern cultures. In many cases, slavery was one person owning another as property for life. However, there were also applications of slavery that were primarily economic in nature. This was the case in the Old Testament Law, where slavery among Hebrews was an economic arrangement.

For example, anyone who purchased a fellow Israelite was required to release them after six years as well as give them enough resources to restart their lives (Deuteronomy 15:12-14). There was a specific economic relationship for a specific period of time. In fact, the Law required the master to treat the person they purchased as a hired person rather than as a slave (Leviticus 25:39-40). The context of these laws indicates the person ended up in a condition of slavery due to falling on hard times economically, and made this arrangement as a means of providing for their financial recovery.

This biblical model parallels modern employment agreements. Modern employees are also contracted for a specific term. Examples include union contracts, personal employment contracts, or service contracts like those of professional athletes. In these agreements the payor and payee have specific obligations set forth to one another with specific requirements that are enforceable during the specified term.

Sometimes employers are unreasonable or abusive. Sometimes employees can steal from or undermine the business they work for. All will give an account to God for their choices (Romans 2:5-6). A major point Peter makes is that regardless of earthly position, believers in Jesus should behave toward others as God desires them to behave, regardless of whether that behavior is reciprocated. The Apostle Paul says something similar in Romans 12:21, “Do not be overcome by evil, but overcome evil with good.”

The principle is to obey earthly authorities up until the point of violating one’s conscience toward God. Peter provided an example on this point when he refused to stop preaching the gospel after being ordered to be silent by Jewish authorities (Acts 4:19-20). Peter and the other disciples chose to disobey but were prepared to suffer the consequences. They trusted God for the strength to endure any unfair painful suffering they might receive as a result. But they attempted to obey governing authorities when they could.

The principle that enduring suffering for the sake of Christ finds favor in the Lord’s eyes is repeated in the next verse. Now Peter makes clear that this principle does not apply to suffering due to unrighteous behavior: For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God (v 20).

First, the sinful behavior and outcome are expressed in the form of a question, For what credit is there? The idea of no credit here contrasts with favor from God in verse 19 and in verse 20b. The point is that suffering at the hands of authorities for righteous behavior gains favor with God, but suffering at the hands of authorities for bad behavior gives no credit.

If we get a speeding ticket for driving too fast, we are only getting what we deserve. This is the proper application of authorities, exercising the “wrath” of God by proper application of authority granted by God to resist evil (Romans 13:1, 4). There is no credit from God for suffering consequences at the hand of authorities for bad behavior. The credit or favor from God only applies if we are doing what is right and suffer.

The phrase For what credit is there is followed by a conditional statement beginning with if. This if indicates this is a true situation that has three parts:

Sinful behavior—when you sin, a general word meaning do something wrong (2 Peter 2:4).
Punishment—and are harshly treated, implying being hit or beaten by authorities as punishment (Mathew 26:67, 1 Corinthians 4:11).
Response—you endure it with patience, one word from the Greek “hypomeno” meaning to stay under or hold out under suffering (Hebrews 12:2).

So, the expected answer is “none” to the rhetorical question For what credit is there if, when you sin and are harshly treated, you endure it with patience? (v. 20a). There is no expected credit, or favor from God if we get adverse consequences from authorities that is appropriate for our misbehavior.

Peter contrasts suffering just consequences for bad behavior with a second, opposite situation of suffering unjust consequences for good behavior. But, indicating a contrast, if, again meaning this is true, when you do what is right and suffer for it you patiently endure it, this finds favor with God (v. 20b).

This second situation has four parts: right behavior, consequences, response, and approval:

Right behavior—when you do what is right, one word from the Greek “agathopoieo” meaning actions that are good, as opposed to actions that are wrong.
Consequences—and suffer for it, meaning to experience something unpleasant ranging from mild persecution (2 Corinthians 1:6) to a painful death (Luke 24:46). The phrase suffer for it translates the Greek word “pascho” that Peter uses eleven times in this letter (1 Peter 2:19, 20, 21, 23, 3:14, 17, 18, 4:1, 15, 19, 5:10), as previously detailed.
Response—you patiently endure it, one word from the Greek “hypomeno” meaning to stay under or hold out under suffering (Hebrews 12:2).
Approval—this finds favor with God; the Greek word translated finds favor is “charis.” Peter uses “charis” ten times in this letter (1 Peter 1:2, 10, 13, 2:19, 20, 3:7, 4:10, 5:5, 10, 12). It is often translated “grace,” which indicates that God decides on His own what He favors; He is not subject to an external standard. (However, we know that God is merciful, so we are arguably much better off leaning on His mercy than trying to live up to an objective standard.)

The point of these two scenarios reinforces the timeless truth that obedience pleases God (1 Samuel 15:22). And when we do the right thing in obeying God’s Word in the face of opposition and persecution, that specifically pleases God and will one day be rewarded by Him (1 Corinthians 3:14-15, 2 Corinthians 5:10, Hebrews 6:10, 11:6, 1 Peter 3:17).