I Peter 2:20 · Bible study
1 Peter 2:20 Commentary: Suffering for Doing Good
Greek · 10 what the commentators say
Meaning in one sentence
A study of I Peter 2:20. Why suffering for doing good is commended before God, with original-language analysis of kleos and charis.
Research Summary
- Meaning: Enduring suffering for doing good is uniquely pleasing to God, unlike the minimal credit of accepting just punishment.
- Key words: Kleos (κλέος, credit/glory), Kolaphizō (κολαφίζω, strike with fist), Hupomenō (ὑπομένω, patiently endure), Charis (χάρις, commendable/grace), Agathopoieō (ἀγαθοποιέω, doing good).
- Main debate: Whether innocent suffering is the only suffering that pleases God, or merely the most pleasing (Calvin, Barnes argue it is comparative).
- Theological theme: The imitation of Christ in innocent suffering is the path of true discipleship (v.21-24).
- Best use: Encouraging and training believers facing unjust treatment for their Christian witness or ethical convictions.
Translation Comparison
BSB Berean Standard Bible 2020
How is it to your credit if you are beaten for doing wrong and you endure it? But if you suffer for doing good and you endure it, this is commendable before God.
WEB World English Bible 2000
For what glory is it if, when you sin, you patiently endure beating? But if when you do well, you patiently endure suffering, this is commendable with God.
KJV King James Version 1769
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.
ASV American Standard Version 1901
For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God.
YLT Young's Literal Translation 1898
for what renown is it , if sinning and being buffeted, ye do endure it ? but if, doing good and suffering for it , ye do endure, this is gracious with God,
Darby Darby Bible 1890
For what glory [is it], if sinning and being buffeted ye shall bear [it]? but if, doing good and suffering, ye shall bear [it], this is acceptable with God.
Douay-Rheims Douay-Rheims Bible 1899
For what glory is it, if, committing sin and being buffeted for it, you endure? But if doing well you suffer patiently: this is thankworthy before God.
Translations in other languages (10 available)
Porque ¿ qué gloria es, si pecando vosotros sois abofeteados, y lo sufrís? mas si haciendo bien sois afligidos, y lo sufrís, esto ciertamente es agradable delante de Dios.
Afinal, que mérito há em suportar serdes espancados por cometerdes pecado? Contudo, se, quando fazeis o bem, sois afligidos e suportais, isso é a Deus.
En effet, quelle gloire y a-t-il à supporter de mauvais traitements pour avoir commis des fautes? Mais si vous supportez la souffrance lorsque vous faites ce qui est bien, c’ est une grâce devant Dieu.
Denn was ist das für ein Ruhm, so ihr um Missetat willen Streiche leidet? Aber wenn ihr um Wohltat willen leidet und erduldet, das ist Gnade bei Gott.
Want wat lof is het, indien gij verdraagt, als gij zondigt, en daarover geslagen wordt? Maar indien gij verdraagt, als gij weldoet, en daarover lijdt, dat is genade bij God.
Infatti, che vanto c’è se, peccando ed essendo malmenati, voi sopportate pazientemente? Ma se facendo il bene, eppur patendo, voi sopportate pazientemente, questa è cosa grata a Dio.
Bo cóż jest za chwała, jeźlibyście grzesząc, cierpliwie znosili, by was i pięściami bito? Ale jeźli dobrze czyniąc i cierpiąc znosicie, to jest łaska u Boga.
Ибо что за похвала, если вы терпите, когда вас бьют за проступки? Но если, делая добро и страдая, терпите, это угодно Богу.
你們若 因 犯罪 受責打，能忍耐，有甚麼 可誇的呢？但 你們若 因行善 受苦，能忍耐，這在 神 看 是可喜愛的。
What credit is it if, when you have done evil, you take your punishment quietly? but if you are given punishment for doing right, and take it quietly, this is pleasing to God.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Peter 2:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree on the central comparative claim of this verse. Patience under just punishment brings little credit before God, but suffering for doing good is genuinely commendable in His sight (Barnes, Calvin, Gill). The Greek word for 'glory' or 'credit' is κλέος (kleos), which Vincent notes appears only here in the New Testament. It means report or fame, and the adjective ποῖον (poion, 'what kind of') asks for the nature of the glory. Together they press the question beyond mere quantity to the very quality of the reputation being built.
The word 'commendable' (WEB, BSB) is χάρις (charis), the same word rendered 'acceptable' in the KJV and ASV. This is the same word used in verse 19 for 'thankworthy.' By repeating charis, Peter directly ties undeserved suffering to God's favorable regard. Barnes and Calvin both stress the comparison is not absolute but relative. Calvin argues Peter does not 'speak simply but comparatively.' He acknowledges that even just punishment borne with faith is a sacrifice to God, but the honor is 'small and slender' next to the glory of suffering innocently from a good conscience. That is the heart of the matter: the motive and the innocence change the meaning of the endurance.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Suffering for doing good, when endured patiently out of conscience towards God, holds a uniquely special status of favor before God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The comparative nature of the credit | All commentators see Peter drawing a sharp contrast between suffering for faults and suffering for doing good. | Some interpreters (emphasizing Calvin and Barnes) argue this is a comparative statement: suffering for sin has some value, but innocent suffering has far more. Others read it as an absolute distinction: suffering for sin has no genuine glory before God whatsoever. |
| The meaning of χάρις (charis) | The word indicates something that finds favor or is pleasing to God. | Protestant traditions often emphasize 'charis' as grace, God's favorable regard for a grace-enabled act. Catholic and Orthodox traditions can read 'charis' here as the act itself being 'thankworthy' or worthy of reward. Both affirm the act deeply pleases God. |
| The applicability to modern power dynamics | The principle of enduring unjust suffering for doing good translates to any unequal relationship (workplace, government, family). | Some apply this as a command for quiet, non-resistant endurance. Others, noting Peter's own boldness in Acts and Jesus' interrogations, see it as a posture of the heart that can coexist with legal appeals and prophetic speech. |
Historical & Cultural Context
First Peter is written to 'elect exiles' scattered across Asia Minor (1:1). Among them were household servants (οἰκέται, oiketai), a broader term than douloi which would have been offensive to Jewish Christians (Lange). These servants were subject to their masters, including the 'crooked' or 'froward' ones (v.18).
The word κολαφίζω (kolaphizō, 'buffeted') specifically means 'struck with the fist' (Barnes, Vincent, Cambridge Bible). Vincent connects it to Peter's own memories of the night of Jesus' trial, when the guards struck Jesus (Matthew 26:67; Mark 14:65). It was the punishment of slaves, sudden and contemptuous. The structure of Roman society made this an almost daily possibility.
The question 'What glory is it?' assumes a social world where patient endurance by a slave was not publicly honored. The slave's virtue was invisible. Peter redirects their gaze. The real audience for their suffering is God. The phrase παρὰ θεῷ (para theō, 'with/before God') frames the entire ethic. Human courts see a whipped slave; the divine court sees the character formed by conscience toward God. This is a profound inversion of worldly values. Peter does not overturn the institution of slavery, but he subverts its moral logic. The master's judgment is not the final word.
Textual Notes
The consulted sources note no significant textual variants that alter the meaning of this verse. The manuscript tradition is stable. Jamieson, Fausset, and Brown mention that some oldest manuscripts read 'for this is acceptable,' connecting the clause as a reason for the preceding argument rather than a conclusion. Even with this reading, the core point, that unjust suffering for doing good finds unique favor with God, remains unchanged.
Reception History
Church history has received this passage as a profound calling to Christlike patience. In the early church, it was a standard text for those preparing for martyrdom. Clement of Alexandria and Cyprian drew on it to exhort the faithful under persecution. During the Reformation, Calvin's reading reinforced the distinction between the 'slender praise' of legal punishment and the genuine honor of suffering for righteousness. In the modern era, this text has been a source of strength for persecuted Christians globally and has shaped Christian reflection on civil disobedience and the prophetic witness of suffering love. Its core message, that God sees and honors unjust suffering borne for His sake, has remained constant across every era.
Preaching This Verse
Three-point outline
- The Unremarkable Suffering (v.20a). Enduring a deserved beating brings no particular 'glory' (kleos). It is the least that can be done (Gill). No one applauds a thief who quietly takes his prison time.
- The Remarkable Suffering (v.20b). Suffering for doing good is different. The Greek word agathopoiountes ('doing good') grounds the suffering in active righteousness, not passive misfortune.
- The Divine Evaluation. This is charis with God. It finds favor. The approval of heaven compensates for the disapproval of the master.
Five-point outline
- The Setup: A household code for servants facing unjust authority (v.18).
- The Contrast: Deserved punishment versus undeserved suffering (v.20a-b).
- The Virtue Tested: Hupomenō, not just gritting teeth, but abiding under pressure with faith intact.
- The Audience: Conscience toward God reframes who the suffering is for (v.19).
- The Reward: Charis, grace, favor, a 'thankworthy' standing before God.
Illustration hooks
- A worker takes the blame for a mistake their team made. They fix it quietly. The boss thinks they are incompetent. Is there particular glory in that? The text says no.
- A believer is passed over for a promotion because they refused to use dishonest metrics. They lose income. They did the right thing. The text says this is 'commendable before God.'
- A parent endures the anger of their child for enforcing a wise boundary. The child doesn't understand. The parent suffers for doing good in the long run.
Questions your congregation is asking
- Does God see when I am treated unfairly for doing the right thing?
- What if my boss is unjust, but I also make mistakes? How do I know which kind of suffering I am experiencing?
- How can I endure suffering for doing good without becoming bitter or self-righteous?
Leading a Discussion
This passage challenges our instinct about 'fairness.' We want credit for our suffering. Peter asks us to consider whose credit we are seeking, and what kind of suffering genuinely builds character before God.
Discussion questions
- Read verses 19-20. What distinguishes the two scenarios Peter describes?
- The Greek word kleos (κλέος) means report or fame, and poios (ποῖος) means 'what kind of.' How does this precise wording push the question beyond just 'is there credit' to 'what is the nature of the credit'?
- Calvin wrote that Peter 'does not speak simply but comparatively.' What is at stake in arguing that suffering for sin has some value versus no value before God?
- How does verse 21 (Christ's example) provide the definitive answer to the question 'what kind of glory'?
- What is the hardest part about enduring suffering for doing good in your specific context?
- Verse 19 grounds this in 'conscience toward God.' How does having an unseen divine audience change the experience of being misunderstood or punished?
- The passage is addressed to 'servants' (oiketai). What principles here apply to anyone in an unequal power relationship today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 5:10 | Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. |
| Matthew 5:12 | Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. |
| Matthew 5:47 | If you only greet your friends, what more do you do than others? Don’t even the tax collectors do the same? |
| Matthew 26:67 | Then they spat in his face and beat him with their fists, and some slapped him, |
| Mark 14:65 | Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, “Prophesy!” The officers struck him with the palms of their hands. |
| Luke 6:32 | “If you love those who love you, what credit is that to you? For even sinners love those who love them. |
| Romans 12:1 | Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. |
| Romans 12:2 | Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that patiently accepting punishment you deserve earns no particular credit or honor. The real virtue lies in enduring unjust suffering with a meek and calm spirit, because that goes against natural resentment and pleases God.
Calvin's Commentaries Reformed 1564
Calvin addresses a seeming contradiction: Peter says nothing is praiseworthy in bearing just punishment, yet patience under such punishment is a sweet sacrifice to God. He resolves it by noting Peter speaks comparatively — it is a small praise to bear a just punishment compared to the greater praise of an innocent person who willingly suffers wrongs out of fear of God.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the word "buffeted" refers to the literal, everyday blows of Roman life, particularly for slaves. It also points out that the Greek word for "acceptable" here is the same one previously translated as "thankworthy," suggesting the meaning is more about divine approval than mere tolerability.
Geneva Bible Notes Reformed 1599
The Geneva Note draws a sharp distinction: patiently enduring punishment for your own faults earns no praise. But suffering wrong while doing good and bearing it patiently — that is what God counts as acceptable.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that patiently enduring punishment for real faults earns no special credit; that is simply the minimum expected. The true honor comes when believers suffer patiently while doing good according to God's will, and this alone is what God finds acceptable and will reward.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to specific Greek word choices: the original asks "what kind of" glory, not just "what," pointing to the peculiar merit of patient suffering. He notes "buffeted" is a slave's punishment inflicted suddenly, and some manuscripts read "for" instead of "this is." The word "acceptable" means "thankworthy" in Greek.
Lange's Commentary Reformed 1857
Lange stresses that Christ’s suffering is both a vicarious atonement and an example, and these two aspects are inseparable. He emphasizes that being healed by Christ’s stripes is a mystery accepted by faith, addressing the sting of conscience and enabling believers to die to sin and live to righteousness.
Vincent's Word Studies Evangelical 1887
Vincent highlights that the Greek word for "glory" here is unique in the New Testament, referring to a specific kind or quality. He also notes the word "buffeted" means struck with the fist, and sees the entire passage as shaped by Peter's memories of Christ's suffering—the blows, scorn, silence, cross, and stripes.