Michael Schellman

Box 7211
Glenny/NT114

“It’s What?”
The meaning of ca,rij in 1 Peter 2:19
 Pick up almost any popular English translation of the New Testament, and turn to 1 Peter 2:19; it
is bound to read something like this “for it is commendable if a man bears up under the pain of unjust
suffering because he is conscious of God” (NIV). Variations of this rendering can be found in nearly every
English translation, including the NAU, NRS, KJV, and NKJV. Upon first impression it would seem that
i

the meaning of this passage is perfectly obvious, or at least perfectly settled. When one looks at the
passage in the Greek however, it is anything but obvious.
tou/to ga.r ca,rij eiv dia. sunei,dhsin qeou/ u`pofe,rei tij lu,paj pa,scwn
avdi,kwj(for this is grace, if through consciousness of God someone
1

bears up under the pain of unjust suffering).

The expression stated is a first class conditional clause;2 which basically says, “Supposing
someone should bear up under the pain of unjust suffering, because he or she is conscious of God – then
(I tell you) this is grace”. But what precisely does this mean. How is it grace? Is it saving grace? Is it
divine favor? Is it something we do, or something we receive? Beneath this seemingly settled scripture, lies
an ambiguous expression that is anything but obvious – and while there may be consensus, one must
determine whether the consensus is correct.
While translation issues have never been so major as to undermine essential doctrinal truth,
finding the correct understanding is important if we are to understand the way in which we are to
appropriate the doctrine into our lives, how we are to receive encouragement from it, and how we are to
apply it. In the next section of this paper I will begin by examining how the subtle differences in
interpretation affect how we appropriate and apply the basic truth that it is grace, when we suffer unjustly

because we are conscious of God .

Possible solutions to the problem
An Impossibility
The most obvious route would be to examine how the author uses the word ca,rij throughout his
epistle. 1 Peter uses the word ca,rij a total of ten times in this letter. In every instance except vv. 19 and
ii

20, the word is clearly used to signify that which God gives freely,3 namely saving grace. Yet it is
theologically impossible that ca,rij would mean that here. The theological impossibility of earning our

1
Nestle-Aland 602 (1Pet 1:19)
2
Wallace 690-694 (for an explanation of first class conditional clauses).
3
Michaels 139
salvation through our suffering goes against the theological consensus of the New Testament’s teaching
regarding the grace of God. For this reason translators and commentators have looked elsewhere for the
meaning of ca,rij in these particular verses.
Divine Favor
The most common solution to the problem is that the word ca,rij signifies divine favor.
According to BAGD, grace is used here in the passive sense of, favor which one receives from another.4
This rendering is based almost exclusively upon a possible connection to LK 6:32-34. Segovia5 gives
several reasons for making this connection,
• The similar manor in which Christians are to relate to outsiders
• The similar use of rhetorical questions
• The comparison/contrast between sinful and righteous behavior
• The stress upon “doing what is right” as the conduct which
receives God’s approval or reward.

A similar line of reasoning is followed by all the other commentators examined for this paper. And it is 6

this logic also, upon which the above mentioned English translations are based.
Agents of Grace
The ambiguity of this statement is well attested to by the frequent scribal insertions in variant
manuscripts, which makes the certainty of the previous option questionable. Textual variants – even
7

those which not representative of the earliest and most reliable manuscripts can still help us see how
ancient scribes may have viewed the passage historically. The most well attested insertion is para
8
tw qew

(dat.). Here, para could reasonably be taken as a preposition of sphere “this is grace in the sight of God”,
9

or it could be taken as a preposition of association “this is the kind of grace associated with God.” 10
Let us
now examine the each of the possibilities before us.
1. We are the recipients of God’s saving grace (theologically impossible)
2. We are the recipients of God’s favor
3. We are the agents of God’s grace (by imitating Christ)

4
BAGD 1079 (see def. 2b)
5
Segovia 203
6
Grudem 219-220, Jobes 191, Alford 353, Bigg 143-145
7
Metzger 619 (see 2.19 ca,rij).
8
Schreiner 52 “Even variants that are clearly incorrect can help in interpretation because they can show how ancient scribes
understood the passage.”
9
Nestle-Aland 1Peter 2:19 ff
10
Wallace 378 (uses of para with the dative).
 Because the first option is clearly implausible we will bypass it and examine the second option;
ca,rij means “divine favor”.
The passage in Luke states poi,a u`mi/n ca,rij evsti,n (lit. this makes grace to you). In 1 Peter tou/to
ga.r ca,rij . What is present in nearly every example where one is the recipient of favor is the pronoun u`mi/n.
This is true in every example cited by BAGD including extrabiblical sources, the following passages from
the Didache and 2 Clement issustrate this point clearly.
Did 1:3
Tou,twn de, tw/n lo,gwn h` didach, evstin au[th\ euvlogei/te tou.j
katarwme,nouj u`mi/n kai. proseu,cesqe u`pe.r tw/n evcqrw/n u`mw/n nhsteu,ete
de. u`pe.r tw/n diwko,ntwn u`ma/j\ poi,a ga.r ca,rij eva.n avgapa/te tou.j
avgapw/ntaj u`ma/jÈ ouvci. kai. ta. e;qnh to. auvto. poiou/sinÈ u`mei/j de.
avgapa/te tou.j misou/ntaj u`ma/j kai. ouvc e[xete evcqro,nÅ

2 Clem 13:4
o[tan ga.r avkou,swsin parV h`mw/n( o[ti le,gei o` qeo,j\ Ouv ca,rij
u`mi/n( eiv avgapa/te tou.j avgapw/ntaj u`ma/j( avlla. ca,rij u`mi/n( eiv avgapa/te
tou.j evcqrou.j kai. tou.j misou/ntaj u`ma/j\ tau/ta o[tan avkou,swsin(
qauma,zousin th.n u`perbolh.n th/j avgaqo,thtoj\ o[tan de. i;dwsin( o[ti ouv
mo,non tou.j misou/ntaj ouvk avgapw/men( avllV o[ti ouvde. tou.j avgapw/ntaj(
katagelw/sin h`mw/n( kai. blasfhmei/tai to. o;nomaÅ

The only explanation I have seen for this is that it must be some sort of abbreviation for a well known
idiom.11 If this is true it is the only time in the NT that this abbreviated form is used.
Let us go on to examine Segovia’s reasons for linking the meaning of ca,rij with LK 6:32-34.
Segovia states that the attitude toward outsiders is similar in the two passages. Michaels supports a similar
interpretation by arguing that Peter has restructured Luke’s 3 fold rhetorical question poi,a u`mi/n ca,rij

evsti,n (what credit is it to you?) into a chiastic framework of two parallel statlements highlighting the
rhetorical question similar to Luke’s but transformed into a positive statement by the chiastic framework.
tou/to ga.r ca,rij
19a

eiv dia. sunei, dhsin qeou/ u` pofe,r ei tij lu,paj pa,scwn avd i,kwjÅ
19b

poi/on ga.r kle,o j eiv a`marta, nontej kai. kolafizo,m enoiu`pomenei/t eÈ

20a

avllV eiv avgaqopoiou/ntej kai. pa,scontej u`pomenei/te(

20b

tou/to ca,rij para. qew/|Å

20c

But the point of Luke’s threefold rhetorical question is that, there is nothing exceptional about reciprocal
behavior – rather, it is altruistic behavior that God rewards, because such behavior is most like His own.

11
Hart 60-61
The point of Peter’s is not about reciprocal behavior, but about perseverance. The similarity between the
passages is not in its attitude toward unbelievers. Each passage prescribes a particular attitude toward
unbelievers - but they are not saying the same thing.
Segovia’s second point is that there is a similar use of rhetorical questions. But this is hardly a
reason to imply that 1 Peter is dependant on Luke. Paul also uses rhetorical questions in his epistles but
they have nothing to do with this passage. The presence of the word ca,rij, in Luke’s passage hardly
constitutes a similar use. It is worth mentioning too that ca,rij is not part of the rhetorical question in 1
Peter 2:20 (poi/on ga.r kle,oj).
Segovia’s third point is that there is a similar contrast between righteous and unrighteous behavior.
The comparison is hardly remarkable in scripture, and overlooks again that the two passages are actually
calling us to quite different behaviors. Segovia’s final point, is the common assertion that doing what is
right is the behavior that receives God’s approval. If he bases this upon the similarity between Luke’s use
of ca,rij, and 1 Peter’s use of kle,oj, then it is hard to see the point of turning to Luke for the meaning of
ca,rij. If it is based on the common use of the word ca,rij, this seems to be begging the question.
Finally if we consider the logic of the passage we must conclude that it is unsatisfying. Peter’s
purpose here is to exhort his readers to patiently endure unjust suffering. Implicit in such a request is the
need to give some sense of purpose for the behavior. Few commentators go beyond saying it is
commendable or that it meets with God’s approval. That leaves us with the nagging question – Why?
Those who do attempt to provide an answer are no less satisfying. According to Alford “it is well pleasing
to God when we suffer for well-doing.”12 Grudem correctly shifts the attention away from suffering toward
– bearing up, asserting that we are undergoing some kind of test and that there is a manner of meeting this
test which God approves of.13 But this passage really isn’t about testing our faith. I believe there is a better
answer.

12
Alford 353
 We are Agents of God’s Grace
I believe Peter is trying to exhort his readers to Christ like behavior, for the purpose of the effect
that it might have on unbelievers even as far as bringing them to salvation. Everything that Peter exhorts
his readers to do has nothing to do with what the hearer will get out of it personally, but rather is done with
a mind to the effect that it will have on others.14 It would seem odd for this passage to be the only one
assuring readers that there is something in it for them personally.
If we examine the Chiastic structure of the passage again we see that it is carefully leading us
somewhere. The scribes who penned the insertion para tw qew did so because the noticed the chiastic
structure and that this opening line was the synonymous yet incomplete parallel of line 2 0c
tou/to ca,rij

para. qew/| . But we aren’t supposed to get there until we do. Rendering ca,rij – as some form of credit ruins
the surprise and misses the point.
Peter has just finished telling slaves that they should be obedient to their masters even if they are
cruel. Then he makes the open ended assertion “for this is grace”. Naturally the reader’s interest is piqued.
“What is grace?” The answer to this first question comes with the second line “when someone, through
consciousness of God, bares up under unjust suffering”. That answers the first question but raises another.
“Why is that?” “For what credit is it if you sin and are beaten for it, but if you suffer for doing good – then
this is grace in the sight of God.” The whole thing works towards raising one question in the readers mind
“Why is it grace, in the eyes of God to suffer injustice” the answer comes in v. 21-25
21
For you have been called for this purpose, since Christ also suffered for you, leaving
you an example for you to follow in His steps,
22
WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH;
23
and while being reviled, He did not revile in return; while suffering, He uttered no
threats, but kept entrusting Himself to Him who judges righteously;
24
and He Himself bore our sins in His body on the cross, so that we might die to sin and
live to righteousness; for by His wounds you were healed.
25
For you were continually straying like sheep, but now you have returned to the
Shepherd and Guardian of your souls.

Peter expects that his readers already understand the benefits of God’s grace for themselves; he must
therefore encourage his readers to see how certain behaviors like suffering injustice, with a mind to God –
will benefit others. Here he is saying, you were saved by what you saw Christ do, others may be saved by
what they see you do. Perkins states that, “the benefit of suffering unjust punishment lies in the charis, that

13
Grudem 127-128 (for v.20)
14
e.g. 1 Pet. 2:12, 2:13-15, 3:1
results.”
15
This is no different than the argument he gives regarding wives and unbelieving husbands in
3:1. Much like Christ, those who are conscious of God, will suffer injustice, for the joy of making the
glory of God known and winning other to the faith.16 And even if they are not saved, having been witness
to our holy and reverent conduct, they will be compelled to glorify God on the day of his coming 2:12.
Peter consistently uses the word ca,rij , to refer to grace, in the text. Grace is no less suitable here
than in the rest of the letter, but we must not get hung up on ca,rij as a technical word. The understanding
that a word communicates is largely communicated by the context in which we find it. Ca,rij does mean
favor, and it does mean grace; it is not a matter of technical definition #1 and technical definition #2, it is
simply the same word in different contexts. Divine favor in some contexts indicates that one is saved. In
others contexts Divine favor cannot be salvific. We can give ca,rij to others in the same way God does, but
that doesn’t mean the ca,rij we give is salvific the God’s is.

15
Perkins, 52
16
Heb. 12:2, 1 Thess 2:19, 1 John 1:3-4
 Research

i
Various Renderings in English Translations
KJV
1 Peter 2:19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
NAU
1 Peter 2:19 For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when
1 a

suffering unjustly.
NIV
1 Peter 2:19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God.
NKJ
1 Peter 2:19 For this commendable, if because of conscience toward God one endures grief, suffering wrongfully.
is

NRS
1 Peter 2:19 For it is a credit to you if, being aware of God, you endure pain while suffering unjustly.

ii
Usage of Carito,j , in 1 Peter

Nom. Ca,rij

1 Peter 1:2 kata. pro,gnwsin qeou/ patro.j ev n a`giasmw/| pneu, matoj eivj u` pakoh.n kai.
r`antismo.n ai[matoj VIhsou/ Cristou/( ca,rij u`mi/n kai. eivrh,nh plhqunqei,hÅ

May grace and peace be yours abundantly.

1 Peter 2:19 tou/to ga.r ca,rij eiv dia. sunei,dhsin qeou/ u`pofe,rei tij lu,paj pa,scwn
avdi,kwjÅ

for this (is) grace

1 Peter 2:20 poi/on ga.r kle,oj eiv a`marta,nontej kai. kolafizo, menoi u`pomenei/teÈ avl lV eiv av gaqopoiou/ntej kai.
pa,scontej u`pomenei/t e( tou/to ca,rij para. qew/|Å

this (is) grace in the sight of God. (Dat. of sphere).

Dat. Ca,r in

1 Peter 1:13 Dio. avnazwsa,menoi ta.j ovsfu,aj th/j dianoi,aj u`mw/ n nh,fontej telei,wj evlpi,sate evpi. th.n ferome,nhn
u`mi/n ca,rin evn avpokalu,yei VIhsou/ Cristou/Å

Hope in the grace to be brought to you at the revelation of Jesus Christ.

1 Peter 5:5 ~Omoi,wj( new,teroi( u`pota,ghte presbute,roij\ pa, ntej de. avl lh, loij th.n tapeinofrosu,nhn
evgkombw,sasqe( o[ti Îo`Ð qeo.j u`perhfa,noij avntita,ssetai( tapeinoi/j de. di,dwsin ca,rinÅ

God is opposed to the proud, but gives grace to the humble.

1 Peter 5:12 Dia. Silouanou/ u`m i/n tou/ pistou/ avd elfou/( w`j logi, zomai( diV ovl i,gwn e;graya parakalw/n kai.
evpimarturw/n tau,thn ei=nai avlhqh/ ca,rin tou/ qeou/ eiv j h] n sth/teÅ

this is the true grace of God

Gen. Carito,j

1 Peter 1:10 peri. h-j swthri,aj evxezh,thsan kai. evxhrau,nhsan profh/tai oi` peri. th/j eivj u` ma/j ca,ritoj
profhteu,santej(

Concerning this salvation, the prophets who prophesied, made careful search and inquiry about the grace that
would come to you,

1 Peter 3:7 Oi` a; ndrej o`moi,wj( sunoikou/ntej kata. gnw/sin w` j avsqeneste,rw| skeu,e i tw/| gunaikei,w|( avpone,montej
timh.n w`j kai. sugklhrono,moij ca,ritoj zwh/j eivj to. mh. evgko,ptesqai ta.j proseuca.j u`mw/nÅ

grant her honor as a fellow heir of the grace of life

1 Peter 4:10 e[kastoj kaqw.j e;laben ca,risma eivj e`autou.j auvto. diakonou/ntej w`j kaloi. oiv kono,moi poiki, lhj
ca,ritoj qeou/Å
Just as each of you has received a gift unto himself (herself), (use it) serving as good stewards of the manifold
grace of God

1 Peter 5:10 ~O de. qeo.j pa,shj ca,ritoj( o` kale,saj u`ma/j eiv j th.n aivw,n ion auvtou/ do,xan ev n Cristw/| ÎVIhsou/Ð(
ovli,gon paqo,ntaj auvto.j katarti,sei( sthri,x ei( sqenw,sei( qemeliw,seiÅ
The God of all grace
 Bibliography
Alford, Henry D.D., The Greek Testament. Chicago: Moody. 1958.
BibleWorks 6. BibleWorks, Norfolk VA. c 1992-2003
Bigg, Charles D.D., A Critical and Exegetical Commentary on the Epistle of St. Peter and St Jude.
Edinburgh: T&T Clark. 1902.
Danker, Frederick editor,rd (BAGD), A Greek – English Lexicon of the New Testament and Other Early
Christian Literature 3 ed. Chicago: University of Chicago Press 2000.
Grudem, Wayne. 1 Peter ; from The Tyndale New Testament Commentaries. Grand Rapids: Eerdmans.
1988
Hart, J.H.A., ; from The Expositor’s Greek Testament, vol V,
The First Epistle General of Peter

Robertson Nicoll ed. Grand Rapids: Eerdmans 1961.

Jobes, Karen H. 1 Peter: from Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker
2005
Metzger, Bruce M. A Textual Commentary on the Greek New Testament. United Bible Societies. 1994.
Michaels, J. Ramsey, 1 Peter; from Word Biblical Commentary. Columbia: Nelson 1988.
Nestle-Aland 27 Novum Testamentum Graece Stuttgart, Deutsche Biblegesellshaft. 1998
, .

Perkins, Pheme. First and Second Peter, James and Jude; from Interpretation. Louisville: John Knox
Press. 1995
Schreiner, Thomas R. Interpreting the Pauline Epistles . Baker: Grand Rapids 1990.

Segovia, Fernando. Discipleship in the New Testament . Philadelphia: Fortress Press 1985.

Wallace, Daniel B. Greek Grammar Beyond the Basics . Zondervan: Grand Rapids 1996,