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1Pe_2:19. τοῦτο γὰρ χάρις , εἰ ] The ground of the exhortation. τοῦτο refers to the clause beginning with εἰ .
χάρις has not the special meaning “grace” here, as if it were to be explained, either with the older commentators: gratiam concilians; or as if by it were to be understood “the gift of grace” (Steiger: “it is to be regarded as grace, if one can suffer for the sake of God;” so, too, Schott), or “the condition of grace” (Wiesinger: “in the ὑπομένειν is manifested the actual condition of grace”); for this expression is not parallel with κλέος , 1Pe_2:12 : and how can a summons be issued in a manner so direct, to the performance of a duty, by representing it either as a gift of grace or a proof of a state of grace? Besides, Wiesinger alters the term “grace” into “sign of grace.”
Some commentators, on account of 1Pe_2:20, explain χάρις as synonymous with κλέος , but without any linguistic justification; thus already Oecumenius (Calvin: idem valet nomen gratiae quod laudis; qui patienter ferunt injurias, ii laude digni sunt). In profane Greek χάρις denotes either the charm or the loveliness, or also the favour which one person has for another (to which are linked on the meanings, expressions of goodwill and thanks). Both senses are to be found in the Scriptures.[149] If the first signification be adopted, the enduring of the adversity of which Peter here speaks is characterized as something lovely; and so Cremer (see under ΧΆΡΙς , p. 576) seems to take it. But it is more natural to hold by the second sense, and to explain “this is favour,” as equal to “this causes favour.” Several interpreters explain χάρις as equal directly to “delight,” substituting for the substantive the adjective “well-pleasing,” and supplying ΠΑΡᾺ Τῷ ΘΕῷ from 1Pe_2:20. Thus Gerhard: hoc est Deo gratum et acceptum; de Wette: “Favour with God, i.e. well-pleasing before God;” so, too, Hofmann. But both of these are open to objection. Hofmann no doubt gives as the ground of his supplement: “that the slave who lived up to the apostle’s injunction has to look for the approval of none.” This is, however, surely an unjustifiable assertion. It is not clear why Peter did not add the words supplied if he had them in his mind; χάρις and ΚΛΈΟς in 1Pe_2:20 are therefore—in consideration of 1Pe_2:12; 1Pe_2:15—to be taken quite generally. The following clause indicates a good behaviour, by which the ΚΑΤΑΛΑΛΊΑ of the heathen is to be put to silence.
ΕἸ ΔΙᾺ ΣΥΝΕΊΔΗΣΙΝ ΘΕΟῦ ὙΠΟΦΈΡΕΙ Κ . Τ . Λ .] ΕἸ refers back to ΤΟῦΤΟ ; ΔΙᾺ ΣΥΝΕΊΔΗΣΙΝ ΘΕΟῦ is placed first by way of emphasis. ΣΥΝΕΊΔΗΣΙς ΘΕΟῦ is neither “God’s knowledge of us” (Morus: quia Deus conscius est tuarum miseriarum; similarly Fronmüller: “on account of the knowledge shared by God, since God knows all”), nor is it “conscientiousness before God” (Stolz); but ΘΕΟῦ is the object. genit. (cf. 1Co_8:7; Heb_10:2), therefore the meaning is: the (duty-compelling) consciousness of God. Calov: quia conscius est, id Deum velle et Deo gratum esse; so, too, de Wette, Schott, etc. A metonymy does not require to be assumed (Grotius: per metonymiam objecti dicitur conscientia ejus, quod quis Deo debet). Steiger introduces what is foreign to it when he extends the idea so as to include the conscious knowledge of the divine recompense. In ΔΙᾺ ΣΥΝΕΙΔ . ΘΕΟῦ is expressed substantially the same thought as in Ὡς ΘΕΟῦ ΔΟῦΛΟΙ , 1Pe_2:16, and ΔΙᾺ Τ . ΚΎΡΙΟΝ , 1Pe_2:13; ΔΙᾺ ΤῊΝ ΣΥΝΕΊΔΗΣΙΝ without ΘΕΟῦ is to be found in Rom_13:5.
ὙΠΟΦΈΡΕΙ ΤΙς ΛΎΠΑς ] ὙΠΟΦΈΡΕΙΝ : “to bear the burden put on one;” the opposite of succumbing under a burden, cf. 1Co_10:13, 2Ti_3:11; nevertheless, the apostle seems here to have in mind more the antithesis to being provoked to anger and stubbornness (Hofmann).
λύπαι here: outward afflictions.
ΠΆΣΧΩΝ ἈΔΊΚΩς ] “whilst (not although) he suffers wrong (from the master, i.e. undeserved on the part of the slave).”
It is not suffering itself, but patient endurance in the midst of undeserved suffering, and that διὰ συνείδησιν Θεοῦ , which Peter calls a ΧΆΡΙς .
This thought, general in itself, is here applied to the relation of servant to master.
[149] Χάρις has the first meaning, Psa_45:3; Pro_1:9; Pro_10:32, etc.; also Sir_7:19, etc.; in the N. T. Luk_4:22; Col_4:6, etc. The second signification, Pro_22:1, etc.; in the N. T. Luk_1:30; Luk_2:52; Act_2:47, etc. Cf. besides Cremer and Wahl: Clavis libr. V. T. apocryphi.