Reciprocity and Suffering in 1 Peter 2,19-20: Reading ca,rij in Its Ancient Social Context* The social dynamics of the ancient system of reciprocity have in- formed New Testament interpretation for many decades. But, as with many other trends in the field, its application to 1 Peter has materialized somewhat slowly. While some have drawn on the Hellenistic conven- tion of euergetism to illuminate the letter’s persistent admonition to “do good” (1 Pet 2,14-15) and to perform “good works” (2,12) 1, mod- ern insights on gift-exchange in the Greco-Roman world have exerted little influence on the interpretation of 1 Peter. Overall, this general neglect might not have the type of impact it would if we were con- cerned with the social and economic relations represented in the Gospels or the Pauline communities; nevertheless, there is one place in 1 Peter where an informed cultural perspective could shed fresh light on a text whose meaning has often eluded modern interpreters. In the Haustafel of 1 Peter, the author begins his instructions on appropriate conduct by addressing the “slaves” (oivke,tai) in the Anato- lian congregations. After encouraging them to submit to their masters, even those who may harshly mistreat them (2,18), he provides the mo- tivational grounds for his admonition: “for this is ca,rij, namely, if, be- cause of an awareness of God, one endures pain while suffering unjustly” (2,19). He then continues by further elaborating on this point: “For if you endure when suffering for sin, what glory (kle,oj) is there in that? But if you endure when suffering for doing good, this is ca,rij para. qew/|” (2,20). Commentators have long debated the meaning of ca,rij in this passage. While some have suggested that the term refers to the divine provision of unmerited favor upon those who please God * I am very grateful to D.G. Horrell, J.M.G. Barclay, and M.B. Dinkler for read- ing an earlier draft of this article and offering many valuable suggestions. 1 Many have understood these instructions as an encouragement to perform beneficent acts on behalf of the wider civic community (see esp. B.W. WINTeR, Seek the Welfare of the City. Christians as Benefactors and Citizens [First-Century Christians in the Graeco-Roman World; Grand Rapids 1994] 12-40). The various problems with this approach, along with an alternative way of understanding the “good works” language of 1 Peter, can be found in T.B. WIllIAMs, Good Works in 1 Peter. Negotiating social Conflict and Christian Identity in the Greco-Roman World (WUNT 337; Tübingen 2014). BiBlica 97.3 (2016) 421-439