Exegetical and Hermeneutical Commentary of 1 Peter 2:13

Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

13. Submit yourselves to every ordinance of man ] The precept, like those of Rom 13:1-7, points to this as the line of action which the circumstances of the time made most important, in order that the character of Christ’s disciples might be vindicated against the widely-spread suspicion that they were elements of disorder. The word for “ordinance,” usually translated “creature,” may possibly have that sense here. So taken, the counsel would stand parallel to the “honour all men” of 1Pe 2:17, to the “be ye subject one to another” of ch. 1Pe 5:5, and would express the thought that the Christian was to act and speak as a “ servus servorum,” submitting himself, as far as God’s law would allow, even to the meanest. Against this view, however, it may be urged that “every human creature” would be a somewhat awkward periphrasis for “all men,” and that the subdivision that follows points to something more specific. On the whole, therefore, there seems sufficient reason for accepting the English Version, and taking the word in the sense which it will well bear of “ordinance,” or better, perhaps, institution. The obedience which is thus enjoined is to be rendered not through fear of punishment but “for the Lord’s sake,” partly as remembering His example (1Pe 2:21-22), partly in zeal for the honour of His name, lest that also be “blasphemed among the Gentiles” (Rom 2:24).

whether it be to the king, as supreme ] The adjective is the same as in the “ higher powers” of Rom 13:1. The “king” is of course the Emperor Nero, the Greek language not supplying a word with the full significance of the Roman Imperator. So we have prayers for “kings,” obviously including the Emperor, in 1Ti 2:2. The “Governors” include the Pro-consuls or Pro-praetors of Roman provinces, and all officials such as the town-clerk of Ephesus, the Asiarchs, and other municipal authorities. (Act 19:31; Act 19:35; Act 19:38.)

Fuente: The Cambridge Bible for Schools and Colleges

Submit yourselves to every ordinance of man – Greek, to every creation of man, ( anthropine ktisei The meaning is, to every institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. See the notes at Act 4:19. On the general duty here enjoined of subjection to civil authority, see the notes at Rom 13:1-7.

For the Lords sake – Because he has required it, and has entrusted this power to civil rulers. See the notes at Rom 13:5. Compare the notes at Eph 6:7.

Whether it be to the king – It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, autokrator, and among the Romans themselves, imperator, (emperor;) but the title king was also given to the sovereign. Joh 19:15, we have no king but Cesar. Act 17:7, and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus. Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him.

As supreme – Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers.

Fuente: Albert Barnes’ Notes on the Bible

1Pe 2:13-16

Submit yourselves to every ordinance of man.

The limits of subjection to civil rulers

What if the rulers themselves be wicked men, and the government itself a tyranny?

1. Let it be considered that there is probably no government, not even that of the worst slave plantation, that is not on the whole to be preferred to anarchy, or no government at all; and that, therefore, the argument from the uses of government never quite fails.

2. There is no question whatever that, when human government errs and transcends the limits prescribed by its very nature and the ends of its being, forbidding what God has commanded, or commanding what God has forbidden, our duty in every such case is to hearken unto God more than unto men. In the conflict of authorities the higher authority must rule.

3. The Christian law does not strip a man of whatever civil rights his countrys law allows him, nor does it prohibit him from defending those rights in any lawful way (Act 16:37; Act 22:25; Act 25:11).

4. These things being understood, the apostles rule may safely be taken as absolute and universal in its application. Reverencing still the dark and distorted shadow of the Divine sovereignty, they will leave it to His all-controlling providence, and to outraged humanity, to redress the wrongs of nations. (J. Lillie, D. D.)

The duty of submission to authority

I. All authority of every kind is from God, and is to be regarded as such. The Word of God goes further, and says, that there is no power but of God. Nor is this truth confined to the case of kings and their subjects; it applies to every authority whatever; all the relations in life, and our obedience, is due simply because it is the will and ordinance of God.

II. The persons who receive this their authority from God are but men. Now man in his natural state is full of corruption, pride, selfishness, unrighteousness, covetousness, maliciousness. It is therefore to be calculated upon, and God contemplated this when He gave the precept, that the persons who are in authority should abuse it in some way or another. And therefore it is nowhere written: Children, obey good parents; servants, obey kind masters; subjects, obey a good government; there is no such limitation, but quite the contrary, not only the good and gentle, but also the froward. If those in authority abuse or neglect their trust, they will assuredly have to give account to God; but our duty is to submit, while using all lawful means to be delivered from unjust treatment. (John Tucker, B. D.)

Submission to rulers

I. An authoritative command of obedience, Submit your selves.

II. The object, to which this obedience must be yielded, Every ordinance of man.

III. The division of this ordinance of man into supreme and subordinate. Submit to the King, as supreme; and to governors sent by Him, as subordinate.

IV. The duty of all governors, and the end of all governments expressed, and that is, The punishment of evil-doers, and the praise of them that do well.

V. The motive, which enforceth this exhortation and command: submit to them for the Lords sake. (Bp. E. Hopkins.)

Subjection to authority

I. No subjection is due to an unlawful and usurping power, upon Gods command, and for conscience sake.

II. Upon prudential and self preserving principles, submission may sometimes be yielded to the lawful commands of an unlawful and usurping power.

III. We ought to obey the commands of the lawful magistrate, in those things which are in themselves necessary to be done and our indispensable duty, and that, not only out of conscience to God, but also out of conscience to man.

IV. If the thing commanded be indifferently lawful, and appear so to us; that is, if it be in its own nature such as we may either do it, or not to do it without sin; then are we to be determined by the magistrates commands to do what he requires, and to abstain from what he forbids.

V. If the thing be indifferently lawful in itself, but appears doubtful unto us, and we cannot resolve ourselves whether it be lawful or evil, I think we are obliged, till we receive clearer light and information, to take that part of the doubt which the magistrate commands us, as being the safest and most satisfactory to conscience.

VI. If the thing enjoined be in itself sinful and unlawful, or at least appear so unto us, then take these two following rules-

1. We ought not, upon any pretences or inducements whatsoever, to yield active obedience to such a command.

2. Though we may not yield active obedience to the unlawful commands of our superiors, yet we are bound to yield passive obedience to them. VII. We ought, in no case whatsoever, to resist and rebel against the lawful powers which God hath set over us; yea, though they should use their power unlawfully; for whosoever resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. (Bp. E. Hopkins.)

Submission to government

1. The reasonableness of this apostolical precept is suggested by the terms used to convey it; for why rulers and governors, unless it be indeed their office to rule and govern, our duty to submit and obey?

2. But that there should be government, and that men should obey it, is the will and appointment of God.

3. A third reason assigned for obedience to government is the benefit derived from it to the community. It is instituted for the protection of good men by the punishment of evil ones.

4. A fourth reason for the precept inculcated is the honour of Christianity. (Bp. Horne.)

Bad riders to be obeyed

You will say the doctrine is unreasonable, and of tyranny there can be no end if it be unlawful to resist it. Perhaps, if we only lay aside for a moment our passions and prejudices, we shall see how much better God has provided for our happiness than we ourselves should do.

1. For, if you allow to subjects a power of taking arms and deposing their princes, who is to be judge when there is a sufficient reason for exerting such power? Men will never judge fairly and impartially in their own cause.

2. It should be considered that, although government may sometimes be bad, rebellion will generally be worse. The wrath of a king, says the Scripture, is as the roaring of a lion, he may destroy some; but the madness of the people is as the raging of a tempestuous sea when it has burst its bounds; it overwhelms all. Compare the mischief said to be done, or designed, by our unfortunate Charles I with the bloodshed, the devastations of the great rebellion, from the horrors of which the nation was at length obliged to seek protection by reestablishing the government that had been east off.

3. But respecting the principle of obedience, and the inconveniences to which it may sometimes subject us, we do not sufficiently rely upon the providence or the promises of God. The Scriptures teach us that as He setteth a righteous prince over a people that fear and serve Him, so He often sendeth an unrighteous one to punish a wicked nation. (Bp. Horne.)

Civil authorities have their authority from God

Water may be made to assume different forms, in fountains and cascades, and be made to flow in different channels or aqueducts by the hand of man; but the element itself, which flows in them, is from God. So again, marble may be hewn by mans hand into different shapes; under the sculptors chisel it may become a statue, a frieze, or sarcophagus, but the marble itself is from the quarry, it is from the creative hand of God. So it is with the civil power. The form which power may assume, and the person who may be appointed to exercise it, may be ordinances of man, but the authority itself is from God. (C. Wordsworth.)

Any kind of government better than none

There was a law amongst the Persians that when their governor was dead there should be a lawlessness for five days after, that every man should do what he list; now for those five days there was such killing and robbing, and such destroying one another, that by the time the five days were over, they were glad of government again. So that any kind of government is better than no government; but happy is that people that live under a good government, where justice flows from the Supreme as head, and is conveyed by subordinate ministers unto the people. (A. Burgess.)

That with well doing ye may put to silence.–

On silencing objections against Christianity

I. What was that cavil and objection against Christian religion which the apostle here hath respect unto, and would have silenced? From 1Pe 2:13-14 we learn that it was that old clamour, that Christian religion was an enemy to government, and the professors of it seditious persons. This was indeed the very masterpiece of Satans policy; by this he wrought the condemnation of the blessed Jesus, and even constrained Pilate to give sentence against Him (Joh 19:12-13). And by the same artifice he hoped also to destroy His religion, and to root the profession of it out of the world.

II. By what means the apostle would have this done. There is not a more excellent way to take off all scandals against religion than the exemplary lives of those that profess it. But the notion of well-doing here is that honest and regular, that ready and conscientious subjection to government, that he had pressed in the preceding verses. And it is certainly the most effectual way.

1. All men have not parts to examine what the principles of a religion are, or to understand what the natural consequences from them be; and many that can do this are idle, or cannot spare time to do it, and all these will go that near way of judging a religion to be such, as they behold the professors of it to be.

2. Actions are commonly more convictive, then principles and professions.

III. The great reason and argument upon which He presses it.

1. This is Gods will, because He knows this to be so very much for the good and happiness of the world.

2. The maintaining His own appointment and institution.

3. For the credit of His holy religion. (H. Hesketh.)

Why it is so hard to cure ignorance and silence ignorant men

1. Because it is natural to them to be hateful and hating others, and it is a hard task to overcome a natural disposition in man (Tit 3:3).

2. Because the unregenerate mind of man is full of objections, and the devil supplies them with cavils.

3. Because many withhold the truth in un righteousness; they love darkness and lies, and therefore resist the power of the truth.

4. Because they encourage one another in an evil way; they observe that the great men of the world, and many that are in reputation for wisdom, are scorners as well as they; they think they may revile securely.

5. Because many ignorant persons, when they are confuted, yet are so foolish that they will wilfully persist in their objections, though they cannot reply against the answer, yet they think if such and such were there, that have more experience and learning, they would make good what they say.

6. Because malice hath no ears; they hate the truth and godly men. If it be not as they say, yet their malice would fain have it so, and if it may disgrace the godly, they care not whether it be true or no.

7. Because many times God gives them over to such a reprobate sense, that through custom and evil surmises, they think verily they do not much amiss to oppose and hate such persons. This was the case of such as reviled and persecuted the apostles, they thought they did God good service. Uses-

(1) Therefore we should not wonder if we see this daily come to pass that men of all sorts should reproach the good way of God so unjustly, so pertinaciously.

(2) It shows that godly men had need to be circumspect, and that they which will confute ignorant men must strive to be thoroughly furnished with wisdom of words and abundance of good works.

(3) It shows that ignorant persons are in a lamentable case, that so wilfully run towards the gates of death and ruin, that are so hardly cured of this spiritual blindness.

(4) It imports that self-willed Christians that cannot be advised are to be reckoned in the rank of these fools, what show soever they make of a better estate.

(5) It does comfortably import that when one is teachable, and hates reproaching, and will do or say nothing against the truth, and uses the means to get the knowledge and love of the truth, that such a person is escaped from the congregation of these fools, and is in some measure enlightened with true wisdom from above.

(6) It may warn all that love their own souls, hereafter to take heed, to avoid wilfulness and self-conceitedness. (N. Byfield.)

The vices of Christians detrimental to the general interests of religion

I. The vices of believers afford an argument to infidelity. The vices of believers are not the consequences of religion, but of its abuse or neglect; the corruption of Christian manners cannot be at all compared with the enormous wickedness of the heathen nations; those excesses, which seem more peculiarly the offspring of Christianity, were the real production of ignorance and superstition. Unbelievers are not the only persons whom our misconduct may fatally mislead.

II. Even in professed Christians there is a cold or contemptuous neglect of public worship, and of revealed doctrines, which is often defended on the same pretence: that it does not appear that they have either of them any actual influence on the conduct of those who regard them most scrupulously. Belief in the doctrines of religion, and attendance on its solemnities, have plainly a natural tendency to awaken our sense of those duties which the Being, whom we adore, has commanded, and to quicken our pursuit of those virtues, which it is the end of revelation to promote. And though it must be acknowledged that these means, however wisely adopted, partake in the imperfection of everything relating to man, and often fail of their ends; yet is it far from being certain that they fail so frequently, or so considerably, as the objection supposes. Religious observances, it is true, cannot divest us of our natural frailty; but they certainly give us awful ideas of the moral Governor of the world, and have a peculiar tendency to encourage that serious disposition of mind which will best secure us from great or frequent excesses.

III. The vices of believers not only furnish a pretence to the infidelity of some, and the irreligion of others, but spread also a very dangerous snare in the plainer paths of moral virtue. The force of example on the minds and manners of mankind is universally acknowledged. Interest, inclination, and duty, the laws of man, the laws of nature, and the laws of God, are in vain united to resist its progress: every principle of action is perverted by the magic influence of prevailing fashion. As therefore the consequences of our conduct on the belief and manners of those around us are thus important in themselves; as they cannot be prevented by any prudence, nor averted by the sincerest repentance; they surely form a motive to goodness, which no thinking man can overlook, and no generous man will disregard. (James Fawcett, B. D.)

As free, and not using.–

Freedom and law

Freedom is one of those words which need no recommendation: it belongs to the same category as light, order, progress, law. It is one of the ideas which, in some sense or other, mankind accepts as an axiom; as a landmark or principle of healthful life which is beyond discussion. What do we mean by freedom? We mean the power of a living being to act without hindrance to the true law of its life.

I. Christ has given men political or social freedom. He has not indeed drawn out a scheme of government, and stamped it with His Divine authority as guaranteeing freedom. Yet with our Lord there came the germs of political liberty. When individual men had learnt to feel the greatness and the interest of life; the real horizon which stretches out before the souls eye beyond the grave; the depths of being within the soul; its unexhausted capacities for happiness and for suffering; the reality and nearness of God, of His Divine Son, of our fellow citizens the blessed angels; the awful, inexpressible distinction of being redeemed from death by the blood of the Most Holy, and sanctified by the Eternal Spirit; it was impossible not to feel also that each man had, in the highest sense, rights to assert and a bearing to maintain. Thus a Christian was a free man, simply because he was a Christian. It has often been alleged that, as a matter of fact, our Lord left the great despotisms of the world for a while untouched. Jesus Christ taught, He was crucified, He rose, He ascended. But the Caesar Tiberius still sat upon the throne of the Roman world. There never was a more odious system of personal government than that of the Roman Emperors; the surviving forms of the extinct republic did but make the actual tyranny which had succeeded it more hard to bear. Yet it was of such an Emperor as Nero that St. Paul wrote (Rom 13:1); and St. Peter (1Pe 2:13-14). And in the same way apostles advise Christian slaves to give obedience to their masters as unto the Lord; to obey, not with eye service, as if they had only to do as much as might be insisted on by a jealous owner, but with singleness of heart, as men who throw every energy into their work. It may be asked, How are such precepts compatible with the assertion that Christ gave us political freedom? The answer is that He gave us a moral force which did two things. First, it made every Christian independent of outward political circumstances; and, secondly, it made the creation of new civil institutions only a question of time.

II. Christ gave men also intellectual freedom. He enfranchised them by the gift of truth. He gave truth in its fulness; truth not merely relative and provisional, but absolute and final. Until He came the human intellect was enslaved. It was enslaved either to degrading superstition, or to false and one-sided philosophies. When Christ, in all the glory of His Godhead and His Manhood, had enthroned Himself in the soul, He taught men to think worthily of the greatness of God and of the greatness of man, notwithstanding mans weakness and corruption. He freed men from all the cramping influences of local philosophies, of local teachers, of petty schemes and theories for classes and races. He led men out into the great highways of thought, where, if they would, they might know the universal Father, manifested in His Blessed Son, as the Author of all existence, as its object, and as its end. Certainly our Lord has given us a body of Truth, which we can, if we like, reject, but which it is our happiness to believe. What He did for men in this way is embodied in His own teaching, in the writings of His apostles, and in the creeds of the universal Church. These are to intellectual liberty what law is to social liberty. They protect, they do not cramp it. They furnish a fixed point, from which thought may take wing.

III. Christ has made men morally free. He has broken the chains which fettered the human will, and has restored to it its buoyancy and its power. What had been lost was more than regained in Christ. Not merely was the penalty of old transgressions paid, so that man was redeemed from a real captivity: but the will was reinvigorated by a Heaven-sent force or grace, once more placing it in true harmony with the law of mans life (Rom 6:18). Here it is objected that moral freedom is not worth having if it be only a service after all. You talk of freedom, men say, but you mean rule. You mean restrictions upon action; restrictions upon inclination; restrictions upon speech. You mean obligations: obligations to work; obligations to self-discipline; obligations to sacrifice self to others; obligations to all the details of Christian duty. You are right: certainly we do. A Christian lives under a system of restrictions and obligations; and yet he is free. Those obligations and restrictions only prescribe for him what his own new heaven-sent nature would wish to be and to do. Whatever a Christian may be outwardly, he is inwardly a free man. In obeying Christs law he acts as he desires to act: he acts according to this, the highest law of his life, because he rejoices to do so. He obeys law; the Law of God. But then he has no inclination to disobey it. He is, as St. Peter says, a servant of God; but then, as he would not for all the world be anything else, his service is perfect freedom. (Canon Liddon.)

Freedom and servitude

It often happens that apparent contradictions disappear when we reach a purer and higher range of life. Many of the things which perplex us when children, and seem to our eyes to be inconsistencies on the part of our parents, now appear, when we look back on them with the clearer vision of later years, to be not only consistent, but perfectly justifiable. And may that not be the same in all the regions of life? Of course it might be said on a superficial view, that servitude and freedom were inconsistent with one another. But in the larger life I gather that it is not so. The apostle at all events speaks as though a man might be perfectly free, and at the same time be living a life of servitude.

I. The first law almost of existence is that which expresses itself in the struggle for freedom. Would you not say that the child that was born but yesterday is very much like a man that has just been drawn out of the water after drowning? All the struggle, all the painful symptoms you notice in that drowned man are the efforts of life, so to speak, to recover itself, and to take possession of those conditions under which its existence alone can continue. The child, in the same way, is not yet, as it were, adjusted to the conditions by which it is surrounded, and the earlier stages of life are the struggle to lay hold of the conditions in which it finds itself. Thus I should say the struggle of all early life is the struggle to get possession of the right of life. And this will become more apparent if we ask ourselves what we mean by freedom. Freedom is the educated capacity to live according to the capacity of our being. The least reflection will show us that this is true. Take, for example, what we know perfectly well, that our struggle as a child turns upon the conception that that is the meaning of freedom. When you take your child and say, It is now time that it began to learn those little physical exercises, whether you call them calisthenics or dancing classes. You say to yourself: The child is not yet in possession of its full power. These exercises are to give it mastery over itself with regard to its physical organisation, and we are trying to give it such a mastery that it may be able to use all its physical power according to the order, law, and condition of that physical framework. It is the same when you come to the mental region. The man who thinks freely thinks truly, and a man only thinks freely according to the law and order of thought; and when you take your lad and say, It is time you were educated, and send him to school, you do so because you know that exactly as physical training is to make him master of his own frame, so the mental training is to make him master of his own intelligence. It is the same thing in social life. The awkwardness which you see in your children is just that which arise out of the fact that they are not self-possessed. But when they go into society and are trained they become, by the education of mixing with their fellow men, possessors of themselves, and what you call ease, manner, grace, is only that the man is master of himself, that the self-consciousness which disturbs his own happiness has vanished in entering into his rightful heritage of being a self-possessed individual. Look at it from the religious point of view. It is also true that religion comes to set a man free. Religion is the great coordinating power of the moral and physical forces of life. It is that which gives us power over ourselves. It sets us free from false conceptions. Stand fast in the liberty wherewith Christ hath made you free, means, Stand fast in the possession of principles which clear your mind from false conceptions. The bulk of men are not to be charged with being slaves of the grosser or more vulgar passions, but they are very much the slaves of false conceptions of life. The competition for wealth, the desire to achieve physical ease, free from the anxieties of life-these things rise up in mens minds, and are fostered by the conditions of society, and man is the victim of a false idea of life. Christianity is sent surely to emancipate men from that, to show men what the real significance of life is, that those are little weaknesses in us which betray us into conditions and surroundings which make us less and lower than we ought to be. Therefore Christianity would not be a complete or valuable system if its only idea were that we should negative the positive sins in the world. No, we must reorganise humanity upon noble lines, make man master of himself and give him a true conception of life, that conception of life which God intends him to take.

II. The second stage is the stage of service. As truly as the earlier stage is the stage of struggle, so it is true equally that the second stage is a stage of service. It is true in our ordinary life. There is no difference, as I take it, between the religious point of view and the purely natural point of view. The man who is educated to freedom only reaches that freedom in serving. It is true in the fields of nature: you only bring a thing to maturity in making it of service the corn shall grow by slow degrees. That is the process by which it struggles into its freedom. It struggles first for bare existence and then for conditions under which it may reach its maturity; but the moment that maturity is reached the harvest is come, it has reached the condition of life in which service is absolutely imperative to it. This wheat grain means the law of service; therefore the moment its maturity is acquired it is acquired in order that it may be utilised. This is true with regard to human life. How we dreamed of what we would do when we were twenty-one! And yet, now that the twenty-one years are passed, the mans only freedom is service. He is not content to be a free man. Set him free and he is miserable. It comes in the gentle dawn of new emotions, which lead him to form his own little home nest. He has parted with freedom to dream of domestic life, a life in which he has pledged himself to service in the great citizenship of the world. Perhaps you are going to make your son a surgeon; you send him to his long training, in which his eye is skilled to perceive the symptom and meaning of every disease, to keep his nerve steady. The very moment the seven years of training are past, what is it that is springing up in his soul? The consciousness of power. But what does that lead him to? The necessity of service. Trained, we must use our powers. Make a man free in his whole nature, and you will make him thirst to lay down those powers for the service of his fellow men. Christ was free, but look at that life of our Lord: precisely because it was free, the whole of it was consecrated to service-so much so that to Him the only idea of human existence was this, that the powers of it should be used in the service of men. I am among you as one that doth serve.

III. The connection between these two principles is the important thing. It is not simply that we are to live a life of service, nor that we are to seek to be free men. It is because we do not see that there is an indissoluble connection between the two that we sometimes blunder in many of the matters submitted to us. It is the free man who can yield the true service. That is what we want to get hold of. It is not that we want to make men serve one another by compulsion. That would be of no value at all. You do not want the enforced service of your wife or child. What you ask is free service. You speak of a mans freedom because all his actions are free; he is a free man in the use of his powers. You speak also of the charm and the graciousness wherewith a thing is done. The meaning of it is that it is the homage of a free man. There is a difference between the attitude of the slave and the splendid homage of a free man. Make men conscious of their freedom, let them feel that what they do is the free homage of the free men, and you will have from them what is worth more than all the tyranny of law. (Bp. Boyd Carpenter.)

False notions of liberty in religion and government destructive of both

I. State the true notion of Christian liberty.

1. A. freedom from the power and dominion of sin and the devil, and the curse of the moral law.

2. A freedom from the ritual ceremonies of the Mosaic law and the spirit of bondage to fear, abrogated by our Saviour.

3. A free use of all things that are in their nature indifferent; that is, things concerning which the law has made no determination; leaving us at our own choice, either to act or not to act.

II. Instance some of the abuses of this liberty, wherein it may be so perverted as to be made a cloak of maliciousness.

1. As to principles. It would be endless to recount all the blasphemies, heresies, and errors maintained under this specious pretence.

2. Secondly, to their practice. Which we shall find to be a true transcript of their principles. For such a freethinker, if he be consistent with himself, must be a free actor too. He is equally without guide or governor, owes as little allegiance to his prince, as faith to his God; he is a rebel against both; sets up his own will as the supreme measure of his actions, for which he is answerable to nobody but himself.

III. Prove the absurdity, as well as wickedness, of such abuses of our liberty. Upon what bottom would these lawless men found their liberty? By what authority do they these things? Or who gave them this authority? Whence was it? From heaven or of men? They own the authority of neither. But they still insist, it is their natural right, as free-born men; whereby none is subject any further than compact and content obliges him. What do they mean by this so much talked of natural right? Is it essentially, and independently inherent in themselves, or communicated by another? If they say the former, can anything belonging to a dependent being be itself independent? If the latter, who is that other who so communicated this right? Who can communicate a natural right, but the author of nature? To speak strictly, no being has any natural right but God; who by virtue of creation has a natural essential right to the obedience of His creatures. But those creatures themselves have naturally no right to anything, unless it can be proved that they had a natural right to be created.

IV. The happy consequences of true liberty, and the misery and slavery of the mistaken notions about it. Having shown the absurdity and wickedness of this false principle in itself, as utterly inconsistent with reason and religion, gospel and law, the contrary position must be irrefragably true, and entirely agreeable to the laws of God and man; and there needs not much argument to prove that the effects must resemble the causes, and that happiness and prosperity, peace, and freedom must be the natural product of subjection to certain laws; and shame and misery, confusion and slavery, of their immunity from all. (H. Sacheverell, D. D.)

On freedom of thought

1. The great purpose for which the powers and the liberty of thought were bestowed was for the discovery of truth; for the discovery of those speculative truths which conduct us to the love of God, and of those practical truths which enable us to be the ministers of good to man. When, therefore, freedom of thought is employed as means to these its destined ends, it is a virtuous principle, and he who feels it is acting from some of the most respectable motives of his nature. He is acting, in the first place, in conformity to the laws of his constitution, and has the secret voice of conscience applauding him amid every difficulty of his progress. He is acting, in the second place, with the dignity that belongs to the character of man; and, while the world around him is swayed either by the prejudices of antiquity, or by the idler prejudices of novelty, he stands as the superior to all the prejudices which influence lower minds.

2. When freedom of thought is employed as an end in itself, it is a principle which arises from very different causes, and is productive of very different effects. There is naturally much admiration due to that strength and independence of mind which can detect error, or which can discover truth; and there is accordingly, much sincere admiration paid to it. It is in this admiration that the danger and the snare consist. Because freedom of thought has been the great instrument of the discovery of truth, it is hastily concluded that all this is due to the freedom of thought itself rather than to the effects produced. If you feel that opinions are valuable in your estimation, not because they are free but because they are true, then go on, in the sight of God and of man, to the true honours of your moral and intellectual being. It is in this discipline you can acquire for yourselves permanent fame. But if in the employment of the powers of thought you look only to your own distinction, and care not for the ends for which they were given, pause, I beseech you, before you advance farther. (A. Alison.)

Free will

Liberty, freedom! The young heart bounds at the thought. It speaks of the unloosing of chains, the free roaming of the uncaged soul the full freedom of the will. Man was born, created to be free; full freedom is his original endowment, the condition of his nobility of soul, his distinction from the irrational creatures, the image of God in which he was created. As contrasted with necessity, it is as indestructible as in Almighty God who created it. What then is the freedom which the prophets foretold, which Jesus said that He would give the glorious liberty of the sons of God? Christ freed us from the yoke of sin by the freedom of righteousness: He freed us from the dominion of concupiscence by the freedom of the Spirit and the dominion of love and grace. Tell me, says Socrates to a disciple, thinkest thou that freedom is a great and glorious possession alike to a man and a state? Most exceedingly. Whoso then is ruled by bodily pleasures and on account of them cannot do what is best, thinkest thou that he is free? Not at all. For to do what is best seemeth to them to be free; and so then, to have those who should hinder so doing to be unfree? Certainly. The incontinent seem then to you to be unfree? Assuredly. And they seem to you not only to be hindered from doing the best things, but to be constrained to do the foulest? Both alike. But what sort of masters deemest thou those to be, who hinder what is best, constrain to what is worst? The worst. And what slavery thinkest thou the worst? That to the worst masters. The incontinent then are enslaved to the worst slavery? concludes Socrates. I think so. You know how with one consent heathen philosophers said, The wise man alone is free. He alone is indeed free, says Philo, who taketh God alone for his commander. The good man alone is free; for the evil man, though he deny it, is the slave of as many lords as he has vices. Lust cometh, and saith, Thou art mine, for thou covetest the things of the body. In such or such a passion thou soldest thyself to me; I counted down the price for thee. Avarice cometh and saith, Thou art mine; the gold and the silver which thou hast is the price of thy slavery. Luxury cometh and saith, Thou art mine; amid the wine cups I purchased thee; amid the feasts I gained thee. Ambition cometh and said to thee, Thou art surely mine. Knowest thou not, that to that end I gave thee command over others, that thou thyself mightest serve me? Knowest thou not, that to that end I bestowed power on thee, that I might bring thee under mine own? All vices come, and one by one they chant, Thou art mine. He whom so many claim, how vile a slave is he! From this slavery Christ came to set us free. If the Son shall make you free, ye shall be free indeed. But then are we not still under a law? and, if we are under a law, how have we that freedom which youth especially longs for? Is then lawlessness the only freedom? Men admire what is called the reign of law, throughout the boundless realms of Gods creation. So did they idolise the beauty of the conception, that they are jealous even of Almighty God Himself, and would not have Him, by any higher law of His love, suspend His usual modes of His operation, Law then is some thing beautiful. Even in human things, what in sights and sounds so thrills through us, as when many voices or minds through obedience to a law become as one? What are all these deeds of united heroism, when all lay with their back to the field and their feet to the foe, or that inscription, To Lacedaemon tell, that here, obeying her behests, we fell, but the wills of many, obeying, to the death, minds without them whose will they reverenced? And cannot Almighty God make us love a law, which is the transcript of His perfections, the law of love; a law which responds to the law of our better nature within; which brings our whole being into harmony with itself, with our fellow beings and with Him. (E. B. Pusey, D. D.)

Liberty, its use and safeguards

I. Liberty.

1. Earliest references. No doubt the reference, in the first place, is to that liberty of the gospel which distinguished it from Judaism or the old Mosaic law. Then came the gospel, that more spiritual and manly dispensation, with its great rush of liberty. Law gave way to principle, pupilage to manhood, contracted interests to worldwide fellowship. But with that freedom came danger: the danger of excess, of self-assertion, of even licence.

2. But this early application and experience was no uncommon or exceptional one. It was an example and an illustration of a very common danger and a very common experience. The early Christians were tempted to excess, not because they had been Jews and had become Christians, but because they were men of like passions with the rest of mankind.

(1) There is a great freedom open to man, but a freedom which does not belong to man completely nor at once. Within certain wide limits, man has a great area of freedom. Physically, socially, providentially, man cannot do all he likes, but within a wide area he has a liberty so great that few of us in our daily life are ever brought up sharply by obstacles and reminded that we are hedged about by hindrances. It is only when we attempt the impossible or the extraordinary.

(2) Now, this liberty, great as it is, is not attainable at once; we enter upon it gradually, often slowly. There is childhood turning to manhood, the wider area of liberty becomes at the mans disposal; but this is reached only after the lapse of the years of childhood, and boyhood, and youth. Or again, look at what is called success in life, when the man becomes more and more his own master, and the resources of life become more and more his; but this, too, is gained in the vast majority of cases, after years of toil. Or, once more, take political freedom. But here, too, liberty is gained not so much at once or by leaps and bounds.

(3) Thus we have seen that a great freedom is open to man, and that this freedom is not attainable at once, but rather gradually. The question now presents itself as to the extent of that liberty. As regards the individual. He has liberty, even when he treads upon forbidden ground. It is true that sooner or later the violated law will vindicate itself. Nevertheless, he is free to violate these laws. So with regard to the rights and interests of others. Beyond a certain point, his fellow men will step in and restrain his liberty of action, and by pains and penalties contract his freedom. But up to this point the individual has a wide field for the exercise of even his selfishness. Once more, with regard to God. It is true man cannot thwart the great sweep of Gods providence. Yet, right or wrong, good or evil, wisdom or folly: these he can choose. And the great patience of God in allowing man to disregard Him is one of the great solemn facts of life. Mans liberty is great, and the wonder is not at mans lack of freedom; it is rather the other way: how fully and to what an extent he can act as if he were his own master.

3. But with this liberty comes the temptation to misuse it, to abuse it, to make it an occasion of evil rather than of good; and this individually, socially, religiously. Individually, by giving rein to the passions, turning liberty into licence. Socially, by defying the opinions and claims of others. Religiously-or rather, irreligiously-by ignoring God and His claim to our obedience, setting up self as the one great object of worship. And so liberty becomes a cloak of maliciousness and an occasion of evil.

II. The use and safeguard of liberty.

1. The conditions of the problem are two fold. There must be respect for freedom and the recognition of liberty on the one hand; and on the other, reckless and malicious use of freedom must be counteracted. These are the two sides of the problem which must be kept in view. Extreme methods violate both these. On the one hand, if mere restraint be adopted, the result must be a reduction of liberty. If, on the other hand, the absence of all restraint be allowed, the result will be the destruction of all true freedom.

2. What, then, is to be done if liberty is to be preserved, and yet not abused? Three conditions must be fulfilled:

(1) There must be respect for freedom, not the depreciation of it, if anything the enhancing of it.

(2) But that freedom needs to be guided towards noble ends to become a great spontaneous power which of itself will influence the life aright, and direct it towards what is high, and generous, and good. This is the more necessary the more freedom is granted. Side by side with freedom, if it is not to be abused, must be developed the spirit of voluntary acquiescence in what is right and a conscientious desire for what is best.

(3) The third condition is the sense of responsibility; that as each gift, power, opportunity has its corresponding responsibility, so has this freedom; that the greater the freedom, the greater will be the responsibility for its use.

3. Now, this is just what Christianity has done. At a critical period in human history, when the old order of tyranny and corruption was crumbling, and the ground was being prepared for the growth of liberty, Christianity came, implanting great principles, awakening the consciousness of wrong, and stirring up the love of what is right, and true, and good. Thus, as the old restraint of the law passed away, the new spirit of personal responsibility, that great spiritual force, came to men; and just because Christianity was this spiritual force, it could do what no other power did. It could do without the old Jewish economy, it could sap the foundations of tyranny, it could be the promoter of liberty. It is this action of Christianity which is illustrated in St. Peters words. See how naturally, instinctively, and comprehensively he deals with the question of liberty. As free-as if he said, You are free, you have been made free, you have a right to be free. The old bondage of the law is gone, gone forever, and the freedom which is yours has been brought to you by Christ. It is nothing less than a God-given possession. But every possession has its accompanying responsibility; the free man is not the same as the irresponsible man, In fact, our responsibility increases with our powers, our possessions, our gifts, our opportunities. What, then, is the great principle and power which is to direct each one in the use of this liberty? It is the great sense that while you are free, you are yet not free. You are to act as the servants of God. Liberty is recognised, but a service is presented as well; but one which is not enforced, it can be given or refused. But these two, liberty and service, are connected by a sense of responsibility: and that a responsibility which recognises the claims of God upon them. It is just that which imparts dignity, and power, and great gladness to duty, when it is thus seen in the light of the great and glorious service of God. For it is only as we use our liberty and all our powers in obedience to God that we can hope and accomplish much. While we stand, or try to stand, alone, while we reject God as the great end of our service, our powers are feeble, and our acts work little good, great evil, and weariness or dissatisfaction takes the heart out of our labour. But when we bring our liberty and all our powers into the service of God, all we have and all we are and all we do become connected with what is best, and, falling in with the great work of God, we become not only doubly free, but doubly useful and doubly strong. (A. Boyd Carpenter, M. A.)

Christian freedom

Liberty is the essence of Christianity. No one knows what it is to be quite free till he is a real Christian.

1. A converted man, by the fact, at once is free from his past. It is cast into the depths of the sea. It is gone away into a land not inhabited, to be mentioned no more! That is liberty! O how large, and how sweet. To know that the entail of the past is all cut off. Therefore the converted man is free, too, from thousands of chains which bind other men. He is free from death. To him death is only a liberator. All it can do is to unshackle his spirit from the thraldom of his body. The grave cannot hold him. Satan himself-the great captivator-is a captive.

2. He is in freedom from his present self. Sin does not rule in him any more; the world no longer fascinates, the flesh no longer drags him down. He has gone up far above those things. He walks his higher path, a path where the whole man can expand itself; a path worthy of his immortality, at large, satisfying, infinite! And beyond all this, that man in Christ has now free access to God. He can go up any moment, under any circumstances of life, and he can tell his Father. All this must go to make freedom. Who, then, is the free man, but he whom the Lord makes free? (J. Vaughan, M. A.)

Christian liberty

There is not anything in the world more generally desired than liberty, nor scarce anything more generally abused. The apostles, therefore, especially St. Peter and St. Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true doctrine, and to direct them in the right use of their Christian liberty so often in their several epistles as fit occasion was offered thereunto. And we may further observe concerning these two apostles that St. Paul usually toucheth upon this argument of liberty as it is to be exercised in the case of scandal; but St. Peter oftener, as in the case of obedience. From which words I gather three observations, all concerning our Christian liberty, in that branch of it especially which respecteth human ordinances, and the use of the creatures and of all indifferent things. Either

1. In the existence of it, as free.

2. In the exercise of it, and not using your liberty for a cloak of maliciousness.

3. In the end of it, but as the servants of God. The first observation: We must so submit ourselves to superior authority, as that we do not thereby impeach our Christian liberty, as free. The second this: We must so maintain our liberty, as that we do not under that colour either commit any sin or omit any requisite office, either of charity or duty, and not using your liberty for a cloak of maliciousness. The third this: In the whole exercise, both of the liberty we have in Christ and of the respect we owe unto men, we must evermore remember ourselves to be, and accordingly behave ourselves as those that are Gods servants, but as the servants of God. The sum of the whole three points in brief this: We must be careful without either infringing or abusing our liberty at all times, and in all things to serve God. Now then to the several, points as they lie in the text. As free. Which words have manifest reference to the exhortation delivered three verses before the text. Submit yourselves to public governors, both supreme and subordinate, be subject to your own particular masters, honour all men with those proper respects that belong to them in their several stations; but look you, do all this, not as slaves but as free, do it without impeachment of the liberty you have in Christ. First, this liberty is purchased for us by the blood of Christ, and is therefore usually Called by the name of Christian liberty (Joh 8:36; Gal 5:1). Secondly, is revealed unto us outwardly in the preaching of the gospel of God and of Christ, which is therefore called the law of liberty (Jam 1:25; Jam 2:12). And thirdly, is conveyed unto us inwardly and effectually by the operation of the Spirit of God and of Christ, which is therefore called a free spirit (Psa 51:12; 2Co 3:17). Now this liberty, so dearly purchased, so clearly revealed, so firmly conveyed, it is our duty to maintain (Gal 5:1). A thing whereof it behoveth us to have a special care, and that for weighty respects. First, in regard of the trust reposed in us in this behalf. Every honest man taketh himself bound to discharge with faithfulness the trust reposed in him. Now these two, the Christian faith and the Christian liberty, are of all other the choicest jewels whereof the Lord Jesus Christ hath made His Church the depository. Especially since we cannot so do, secondly, without manifest wrong to Christ; nor, thirdly, without great dishonour to God. Not without wrong to Christ. St. Paul therefore disputeth it as upon a ground of right. Ye are bought with a price, be ye not the servants of men (1Co 7:22). You cannot dispose yourselves in any other service without apparent wrong to Him. Neither only do we injure Christ by making ourselves the servants of men, but we dishonour God also, which is a third reason. For to whom we make ourselves servants him we make our Lord and God. The covetous worldling therefore, by serving mammon, maketh mammon his god. Yea, and our own too, which may stand for a fourth reason. Ye see your calling, brethren, saith the apostle (1Co 1:26). He would have men take notice of their Christian calling, that so they might walk worthy of it. Now by our calling we are free men (Gal 5:13). And being so, we infinitely abase ourselves and disparage our calling, when of free men we become slaves. Leo the Emperor, therefore, by special and severe constitution, forbade all free men within the empire sale of their liberties, calling it facinus in those that were so presumptuous as to buy them, and no less than folly, yea, madness in those that were so base as to sell them; not without some indignation at the former laws for suffering such an indignity to be so long practised without either chastisement or restraint. And if he justly censured them as men of abject minds, that would for any consideration in the world willingly forego their civil and Roman liberty, what flatness of spirit possesseth us if we wilfully betray our Christian and spiritual liberty? Whereby, besides the dishonour, we do also, with our own hands, pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an easy yoke, carry a light burden, observe commandments that are not grievous in the service of God and of Christ, by putting ourselves into the service of men we thrust our necks into a hard yoke of bondage. Besides these, that do it thus by open assault, I would there were not others also that did by secret underminings go about to deprive us of that liberty which we have in Christ Jesus, even then when they most pretend the maintenance of it. We oftentimes betray away our own liberty when we might maintain it, and so become servants unto men, when we both might and ought to keep ourselves free. Which fault we shall be the better able to avoid when we shall know the true causes, whence it springeth; which are evermore one of these two, an unsound head or an unsound heart. Sometimes we esteem too highly of others, so far as either to envassal our judgments to their opinions, or to enthral our consciences to their precepts, and that is our weakness; there the fault is in the head. Sometimes we apply ourselves to the wills of others, with an eye to our own benefit or satisfaction in some other carnal or worldly respect, and that is our fleshliness; there the fault is in the heart. This latter is the worst, and therefore in the first place to be avoided. The most and worse sort, unconscionable men, do often transgress this way. There is, I confess, much reverence to be given to the writings of the godly ancient fathers, more to the canons and decrees of general and provincial councils, and not a little to the judgment of learned, sober, and godly divines of later and present times. But we may not build our faith upon them as upon a sure foundation. What is Calvin or Luther, nay, what is Paul or Apollos, but ministers by whom ye believed? That is to say, instruments, but not lords of your belief. To do God and ourselves right, it is necessary we should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed His Church, without either usurping the mastery over others, or subjecting ourselves to their servitude, so as to surrender either our judgments or consciences to be wholly disposed according to the opinions or wills of men, though of never so excellent piety or parts. We must so maintain our liberty that we abuse it not, as we shall, if, under the pretence of Christian liberty, we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. As free, and not using your liberty for a cloak of maliciousness. The apostles intention in the whole clause will the better appear when we know what is meant by cloak and what by maliciousness. The Greek word , which is nowhere else found in the whole New Testament but in this verse only, signifieth properly any covering, as the covering of badgers skins that was spread over the tabernacle is in the Septuagints translation called . And it is very fitly translated a cloak, in respect of that notion wherein the word in our English tongue is commonly used, to note some fair and colourable pretence, wherewith we conceal from the knowledge of others the dishonesty and faultiness of our intentions in some things practised by us. It is a corruption very common among us; whatsoever we are within, yet we desire to make a fair show outwardly. We are loth to forbear those sins which we are ashamed to profess, and therefore we colour them and cloak them that we may both do the thing we desire and- yet miss the shame we deserve. You see what the cloak is; see now what is maliciousness. is the word, which is properly rendered by malice or maliciousness. And as these English words, and the Latin word malicia whence these are borrowed, so likewise in Greek is many times used to signify one special kind of sin, which is directly opposite to brotherly love and charity, and the word is usually so taken, wheresoever it is either set in opposition to such charity or else ranked with other special sins of the same kind, such as are anger, envy, hatred, and the like. And if we should so understand it here, the sense were good; for it is a very common thing in the world to offend against brotherly charity under the colour of Christian liberty, and doubtless our apostle here intendeth the remedy of that abuse also. Yet I rather conceive that the word maliciousness in this place is to be taken in a larger comprehension for all manner of evil and of naughtiness. To use liberty for an occasion to the flesh, and to use liberty for a cloak of maliciousness is the very same thing, and it is a very great sin. For the proof whereof I shall need to use no other arguments than the words of the text will afford. First, every act of maliciousness is a sin; and, secondly, to cloak it with a fair pretence, maketh it a greater sin; but then, thirdly, to use Christian liberty for the cloak giveth a farther addition to it and maketh it a greater sin. First, it is a sin to do any act of maliciousness. Nor so only, but it is a hurtful thing, and of a noxious and malignant quality, as leaven souring the whole lump of our services to God. But if men will need be hypocrites, and must have a cloak for their maliciousness, they might yet at least bethink themselves of somewhat else of lighter price to make a cloak of, and not to use to so base a purpose so rich a stuff, as is this blessed liberty which the Son of God hath purchased with His most precious blood. As in nature, so in morality, by how much better anything is in the right use of it, by so much is it worse in the abuse. Now we see how great a sin it is thus to abuse our liberty it will be needful in the next place to inquire more particularly wherein this abuse consisteth, that so we may be the better able to avoid it. We are therefore to know that Christian liberty may be abused for a cloak of maliciousness these four ways following: First, we may make it a cloak of maliciousness if we hold ourselves by virtue thereof discharged from our obedience, either to the whole moral law of God or to any part of it. Great offenders this way are the libertines, who quite cancel the whole law of God under the pretence of Christian liberty, as if they that were in Christ were no longer tied to yield obedience to the moral law, which is a pestilent error and of very dangerous consequence. The law considered as a rule can no more be abolished or changed than can the nature of good and evil be abolished or changed. It is our singular comfort then, and the happiest fruit of our Christian liberty, that we are freed by Christ, and through faith in Him from the covenant and curse of the law; but we must know that it is our duty, notwithstanding the liberty that we have in Christ, to frame our lives and conversations according to the rule of the law. The second way whereby our liberty may be used for a cloak of maliciousness is when we stretch it in the use of things that are indeed indifferent beyond the just bounds of sobriety. It belongeth to every sober Christian advisedly to consider, not only what in itself may lawfully be done or left undone, but also what in godly wisdom and discretion is fittest for him to do, or not to do, upon all occasions, as the exigence of present circumstances shall require. He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometime use his liberty for a cloak of maliciousness. It may be done a third way, and that is by using it uncharitably, which is the case whereon I told you St. Paul beateth so often. When we use our liberty so as to stumble the weak consciences of our brethren thereby. He that will have his own way in everything he hath a liberty unto, whosoever shall take offence at it maketh his liberty but a cloak of maliciousness by using it uncharitably. The fourth and last way, whereby we may use our liberty for a cloak of maliciousness is by using it undutifully, pretending it unto our disobedience to lawful authority. And so I pass to my last observation. The observation was this: In the whole exercise both of the liberty we have in Christ and of those respects we owe unto men, we must evermore remember ourselves to be, and accordingly behave ourselves as those that are Gods servants; in these last words, But as the servants of God, containing our condition and our carriage. For the first, We cannot imagine any consideration, that may be found in any service in the world, to render it desirable, which is not to be found, and that in a far more eminent degree, in this service of God. If justice may provoke us, or necessity enforce us, or easiness hearten us, or honour allure us, or profit draw us to any service, behold here they all concur. First, It is the most just service, whether we look at the title of right on His part or reasons of equity on ours. It is, secondly, the most necessary service. Necessary, first, because we are born to serve. We have not the liberty to choose whether we will serve or no; all the liberty we have is to choose our master. It is necessary, secondly, for our safety and security, lest, if we withdraw our service from him, we perish justly in our rebellion. It is necessary, thirdly, by our own voluntary act, when we bound ourselves by solemn vow and promise in the face of the open congregation at our baptism. It is, thirdly (which at the first hearing may seem a paradox, yet will appear upon further consideration to be a most certain truth), of all other the most easy service, in regard both of the certainty of the employment and of the help we have towards the performance of it. He that serveth many masters, or even but one, if he be a fickle man, he never knoweth the end of his work. It is some ease to know certainly what we must do; but much more to be assured of sufficient help for the doing of it. It is, fourthly, the most honourable service. He goeth for the better man that serveth the better master. It is, fifthly and lastly, the most profitable service. We are indeed unprofitable servants to Him, but sure we have a very profitable service under Him. These things among others the servant of God may certainly reckon upon as the certain benefits of his service wherein his Master will not fail him if he fail not in his service-protection, maintenance, reward. And he that will be Gods servant in truth, and not only in title, must perform all these to his heavenly Master. Reverence is the first, which ever ariseth from a deliberate apprehension of some worthiness in another more than in a mans self, and is ever accompanied with a fear to offend and a care to please the person reverenced; and so it hath three branches, whereof the first is humility. From which fear of offending a care and desire of pleasing cannot be severed. Obedience is the next general duty. Servants be obedient to your masters. We are to show our obedience to our heavenly Master yet further by submitting to His wholesome discipline when at any time He shall see cause to give us correction. The third and last general duty is fidelity. Who is a faithful and wise servant? Well done, thou good and faithful servant, as if the wisdom and goodness of a servant consisted in his faithfulness. The first whereof is heartiness in His service. There are many servants in the world that will work hard and bustle at it lustily for a fit and so long as their masters eye is upon them, but when his back is turned can be content to go on fair and softly and fellow like. Secondly, We must show our faithfulness to our Master by our zeal in His behalf. A faithful servant will not endure an evil word spoken of his master behind his back, but he will be ready upon every occasion to vindicate his credit and to magnify him unto the opinion of others. He will make much of those that love his master, and set the less by those that care not for him. And as to his credit principally, so he hath an eye also, in the second place, to the profit of his master. Thirdly, If we be His faithful servants, we should let it appear by our diligence in doing His business. No man would willingly entertain an idle servant. We see now what we are to do if we will approve ourselves and our services unto the Lord our heavenly Master. (Bp. Sanderson.)

A cloak of maliciousness.–

Maliciousness

The word translated maliciousness is a large word. Sometimes it means cowardice; sometimes baseness, It is elsewhere rendered evil, and (Jam 1:21) naughtiness-which perhaps best conveys the whole sense. As free, and not using your liberty for a cloak of anything that is wrong. For instance, there are those who, having found forgiveness, are now walking very carelessly, and do not hold sin in sufficient abhorrence. Still more, there are those who, because they have escaped from one sin, allow themselves in another. As when a man only changes worldly pride for spiritual pride, or gives up carnal indulgence for some religious selfishness, or, worse still, when a man deliberately commits a sin, with a thought: God will forgive it, as He has forgiven other of my sins. When I have done it I shall pray, and I shall repent, and hear no more about it. Or, more dreadful yet, I am elect. It does not matter what I do. God does not see sin in His saints. Awful delusion! Or-if evil do not go to such a length as that-it may be your religious freedom has made you very severe in your judgment of others. You are free, but you are not sympathising with those who are doing the very thing which once bound you. You have still almost a malicious pleasure in hearing or speaking of somebodys faults! A free one should be always so humble in the recollection of his past bondage that he should be tender and gentle to the sin which he once did! But say you have liberty, how are you using it? All your powers, privileges, hopes; are you consecrating them to do all the good you can to the Lords free men? That serenity of mind that you have now learnt, that ease of heart, that sense of safety, that peace that God has given you, are they held as talents to use for others? All your former experience of the wickedness of the world, is it now being turned to good account? or are you content with your own exemptions, sitting, as indifferent to what may befall your fellow creatures? And is not all that using liberty as a cloak of maliciousness? Surely every free one should be a liberator! (J. Vaughan, M. A.)

As the servants of God.–

Gods servants

The good old word servant is going out of fashion. In a mission held lately, some services for domestic servants were advertised, and it was discovered that the notice gave offence. The servants were ashamed of their name. There is nothing to be ashamed of in the fact of being a servant, but there is a great deal to be ashamed of in the fact of being a bad servant. Liberty does not mean licence. We are not free to do wrong. Let us look at ourselves, then, as free, but as the servants of God, and learn some of the marks of a good servant.

I. A good servant should be humble. There is a great want of humility amongst us. We live in an age of advancement. Education is making gigantic strides, all classes are being put on the same political level, and all this has a tendency to make people less humble.

II. A good servant should be industrious. Dr. Livingstone took as his motto, Fear God, and work hard. It is a good motto for every Christian now. We are to be workers together with God. He is always working in us, and for us, and we must do our part. You know the Prince of Wales has for his motto–Ich Dien-I serve.

III. A good servant loves his master. The best work is always done where the heart goes along with the hands. We shall not find any work too hard, or any self-sacrifice too great, if we love our Master.

IV. A good servant will be good to his fellow servants. Jesus came to clasp all hands together, and make the whole world kin. We who are working Gods work should lend a helping hand to others. In Gods great house of this world we have our different stations and labours. Let the strong help the weak; let those who have learnt most of the service of God our Master teach the beginners. (H. J. Wilmot Buxton, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 13. Submit yourselves to every ordinance of man] In every settled state, and under every form of political government, where the laws are not in opposition to the laws of God, it may be very soundly and rationally said: “Genuine Christians have nothing to do with the laws but to obey them.” Society and civil security are in a most dangerous state when the people take it into their heads that they have a right to remodel and change the laws. See the whole of this subject fully handled in the notes on “Ro 13:1“, c., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse.

The words literally signify, not every ordinance of man, but every human creature yet signifies sometimes to arrange, order, as well as to create, and therefore our translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority, and as the appointment of magistrates was termed a creating of them, it is better to understand the words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt; Cor. Nep. “They created ten tribunes of the plebeians, by the high priest.” Carthagine quotannis annui bini reges creabantur; Caesar. “They created two kings every year at Carthage.” Consules creantur Caesar et Servilius; Sallust. “Caesar and Servilius are created consuls.” Creare ducem gerendo bello. “To create a general to conduct the war.” The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the government in whatsoever form. This is the general proposition: and then he instances emperors and their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do it for the Lord’s sake, , on account of the Lord, whose will it was, and who commanded it.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Every ordinance; of all kinds, whether supreme or subordinate.

Ordinance of man; Greek, human creatures, which may be understood either, as Mar 16:15, every human creature for every man, only restraining it to the present subject whereof he treats, viz. magistrates, and the sense is, to every magistrate: or rather, (though to the same effect), to every human ordinance; or, as we translate it,

ordinance of man; the word creature being taken for an ordinance, or constitution, and creating for ordaining, or appointing: so CEcumenius will have the word to signify, Eph 2:15, to make of twain one new man. But this creature, or ordinance, here is to be understood of the magistrate; (as appears by the following words), which is called human, not as if magistracy were not an ordinance of God, {for, Rom 13:1, the powers that are are said to be ordained of God} but either because it is only among men, and proper to them; or because it is of man secondarily and instrumentally, though of God primarily and originally, God making use of the ministry of men in bringing them into the magistracy; as, though church offices are Gods ordinance, yet he makes use of men to put them into office.

For the Lords sake; for Gods sake, who commands this obedience; and gave them the authority, and is represented by them, and honoured by that obedience which is yielded to them in all things agreeable to his will. The phrase seems to be of the same import with that of being obedient in the Lord, Eph 6:1.

To the king; to Caesar, the then supreme magistrate, under whose jurisdiction the Jewish Christians were; and this being a general command extending to all Christians, it follows, that obedience is due from them to those chief magistrates whose subjects respectively they are.

As supreme; not only above the people, but above other magistrates.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. every ordinance of man“everyhuman institution” [ALFORD],literally, “every human creation.” For though ofdivine appointment, yet in the mode of nomination and in the exerciseof their authority, earthly governors are but human institutions,being of men, and in relation to men. The apostlespeaks as one raised above all human things. But lest they shouldthink themselves so ennobled by faith as to be raised abovesubordination to human authorities, he tells them to submitthemselves for the sake of Christ, who desires you to be subject,and who once was subject to earthly rulers Himself, though having allthings subject to Him, and whose honor is at stake in you as Hisearthly representatives. Compare Ro13:5, “Be subject for conscience’ sake.”

kingThe Roman emperorwas “supreme” in the Roman provinces to which this Epistlewas addressed. The Jewish zealots refused obedience. The distinctionbetween “the king as supreme” and “governors sent byhim” implies that “if the king command one thing, and thesubordinate magistrate another, we ought rather to obey the superior”[AUGUSTINE in GROTIUS].Scripture prescribes nothing upon the form of government, but simplysubjects Christians to that everywhere subsisting, without enteringinto the question of the right of the rulers (thus the Romanemperors had by force seized supreme authority, and Rome had, byunjustifiable means, made herself mistress of Asia), because the defacto governors have not been made by chance, but by theprovidence of God.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Submit yourselves to every ordinance of man,…. Or, “to every human creation”, or “creature”; not to “all the sons of men”, as the Syriac version renders it; or to all the individuals of mankind; for there are some that are in such stations and circumstances, that they are not to be submitted to, but to be ruled over, and governed: so kings are not to submit to their subjects, nor are parents to be subject to their children, nor husbands to their wives, nor masters to their servants, which would be preposterous; but submission is limited and restrained to persons in such a place and situation: “the human creature”, or “creation”, here designs the Gentiles, who are elsewhere called the creature, the whole creation, every creature, and every creature under heaven, Ro 8:19 and particularly Heathen magistrates, styled creation, or creature: not as men, for all men, as such, are creatures; but as magistrates, being created, constituted, and appointed such, and installed into, and invested with such an office: and “human”; not only because they were men, and were taken out from among men that bore the office of magistrates, and governed over men, and were for the good and advantage of mankind, but because they were created and placed in such a station by men; though government itself is of God, is a divine institution, yet this and that particular form of government is of man; and especially the forms of government among the Gentiles were human; and are here so called, in distinction from the form of government among the Jews, which was a theocracy, and was divine; wherefore the Jews, and so these converted ones, scrupled yielding obedience to Heathen magistrates; on which account they were spoken against, as evildoers; hence the apostle, in the first place, and as a principal part of their honest conversation among the Gentiles, exhorts them to submission to civil magistrates, though they were creatures of men; and to everyone of them, though a Gentile, an unbeliever, and a wicked man: and this he urges,

for the Lord’s sake; for the sake of Christ Jesus the Lord, because of his command, who ordered to give to Caesar the things that are Caesar’s; and in imitation of him, who paid tribute to whom tribute was due; and for the sake of his honour and glory, who was ill thought and spoken of by the Gentiles, because of the disregard of the converted Jews to their magistrates; and which served to prejudice them against Christ and his Gospel: the Vulgate Latin, Syriac, and Ethiopic versions, read, “for God’s sake”; because civil government is of God; magistracy is of divine appointment; the powers that he are ordained of God, though this or the other form is of man’s prescription: it is the command of God that magistrates should be obeyed; and it makes for his glory, as well as for the good of men, when they are submitted to in things that do not contradict the revealed will of God; for otherwise, not man, but God, is to be obeyed:

whether it be to the king; to Caesar, the Roman emperor; and the then reigning one seems to be Nero, who, though a wicked man, was to be submitted to in things civil and lawful; and it holds good of any other king that has the supreme government of a nation: the Syriac version reads it in the plural number, “to kings”; and though the name of king was odious to the Romans, from the times of Tarquin, nor did they call their chief governor, or governors, by this name, yet other nations did; see Joh 19:15 and subjection was to be yielded to him, “as supreme”; for the sake, and in consideration of his being in so high and exalted a station, having the supreme power and government of the people in his hands. The Syriac version renders it, “because of their power”; and the Arabic version, “because of his power”; and the Ethiopic version, “because all things are his”; the Roman emperors were absolute monarchs; see Ro 13:1.

Fuente: John Gill’s Exposition of the Entire Bible

Submission to Magistrates; Various Exhortations; Christ’s Example as a Sufferer.

A. D. 66.

      13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;   14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.   15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:   16 As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.   17 Honour all men. Love the brotherhood. Fear God. Honour the king.   18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.   19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.   20 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.   21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:   22 Who did no sin, neither was guile found in his mouth:   23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:   24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.   25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

      The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.

      I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,

      1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.

      2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.

      3. The reasons to enforce this duty are,

      (1.) For the Lord’s sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom. xiii.), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.

      (2.) From the end and use of the magistrate’s office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord’s sake, and for conscience’ sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.

      (3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, v. 15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian’s duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.

      (4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from Deut. xvii. 15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God’s law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (John viii. 36); they are free from Satans’ dominion, the law’s condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.

      4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:– (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Prov. xvii. 5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.

      II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, v. 18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,

      1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.

      2. Having charged them to be subject, he condescends to reason with them about it.

      (1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God,1Pe 2:19; 1Pe 2:20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.

      (2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, v. 21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, v. 24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?

      3. The example of Christ’s subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, v. 22. He had done no violence, no injustice or wrong to any one–he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa. liii. 9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (v. 23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.

      4. Lest any should think, from what is said, v. 21-23, that Christ’s death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, c., where note, (1.) The person suffering–Jesus Christ: His own self–in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb. i. 3), and to exclude all others from participation with him in the work of man’s redemption: it is added, in his body not but that he suffered in his soul (Matt. xxvi. 38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross–servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa. liii. 6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev 16:21; Lev 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, John i. 29. (4.) The fruits of Christ’s sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.

      5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, v. 25. They were as sheep going astray, which represents, (1.) Man’s sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.

Fuente: Matthew Henry’s Whole Bible Commentary

Be subject to (). Second aorist passive imperative second person plural of , to subject to, as in 3:22.

Every ordinance of man ( ). Dative case of old and common word (from , to create, to found), act of creation (Ro 1:20), a creature or creation (Ro 1:25), all creation (Col 1:15), an institution as here (in Pindar so). For (human) see Jas 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Ro 13:1-8) unless it steps in between God and man (Ac 4:20).

For the Lord’s sake ( ). For Jesus’ sake. That is reason enough for the Christian not to be an anarchist (Mt 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).

As supreme ( ). Dative singular of present active participle of , old verb (intransitive), to stand out above (to have it over), as in Ro 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

Fuente: Robertson’s Word Pictures in the New Testament

Submit yourselves [] . Rev., be subject. See Rom 13:1 sq.

Ordinance of man [ ] . Lit., to every human creation or institution. Rev., creation, in margin.

King. The emperor, styled king by Greek writers.

Fuente: Vincent’s Word Studies in the New Testament

1) Submit yourselves to every ordinance of man.” Every child of God is Divinely ordered to submit or be subject to the Civil laws of his country — the good and the bad. When bad, he should seek to get them amended not lead an insurrection, not become a law to himself, just because he decides it is a bad law.

2) “For the Lord’s sake.” Only when a government attempts to forbid or tell one how to worship does the Bible ever sanction disobedience of a decree of an organized government of which one is a citizen. Dan 3:16-18; Dan 6:10; Act 5:28-29.

3) “Whether it be to the king, as supreme.” Even if it be ‘to ‘ a king as supreme (a king absolute), civil law is of Divine order and sanction, and as it relates to man’s conduct in relation to his fellowman, is to be absolutely respected by Christians, whether they like or do not like the laws. They may make redress of grievance, seek to amend laws they believe to be wrong, but not defy them.

Fuente: Garner-Howes Baptist Commentary

13 Submit yourselves He now comes to particular exhortations: and as obedience with regard to magistrates is a part of honest or good conversation, he draws this inference as to their duty, “Submit yourselves,” or, Be ye subject; for by refusing the yoke of government, they would have given to the Gentiles no small occasion for reproaching them. And, indeed, the Jews were especially hated and counted infamous for this reason, because they were regarded on account of their perverseness as ungovernable. And as the commotions which they raised up in the provinces, were causes of great calamities, so that every one of a quiet and peaceable disposition dreaded them as the plague, — this was the reason that induced Peter to speak so strongly on subjection. Besides, many thought the gospel was a proclamation of such liberty, that every one might deem himself as free from servitude. It seemed an unworthy thing that God’s children should be servants, and that the heirs of the world should not have a free possession, no, not even of their own bodies. Then there was another trial, — All the magistrates were Christ’s adversaries; and they used their own authority, so that no representation of God, which secures the chief reverence, appeared in them. We now perceive the design of Peter: he exhorted the Jews, especially for these reasons, to shew respect to the civil power.

To every ordinance of man Some render the words, “to every creature;” and from a rendering so obscure and ambiguous, much labor has been taken to elicit some meaning. But I have no doubt but that Peter meant to point out the distinct manner in which God governs mankind: for the verb κτίζειν in Greek, from which κτίσις comes, means to form and to construct a building. Suitable, then, is the word “ordination;” by which Peter reminds us, that God the maker of the world has not left the human race in a state of confusion, that they might live after the manner of beasts, but as it were in a building regularly formed, and divided into several compartments. And it is called a human ordination, not because it has been invented by man, but because a mode of living, well arranged and duly ordered, is peculiar to men. (27)

Whether it be to the king So he calls Caesar, as I think, whose empire extended over all those countries mentioned at the beginning of the Epistle. For though “king” was a name extremely hated by the Romans, yet it was in use among the Greeks. They, indeed, often called him autocrat, ( αὐτοκράτορα) but sometimes he was also called by them king, ( βασιλεὺς.) But as he subjoins a reason, that he ought to be obeyed because he excelled, or was eminent or supreme, there is no comparison made between Caesar and other magistrates. He held, indeed, the supreme power; but that eminence which Peter extols, is common to all who exercise public authority. And so Paul, in Rom 13:1, extends it to all magistrates. Now the meaning is, that obedience is due to all who rule, because they have been raised to that honor not by chance, but by God’s providence. For many are wont to inquire too scrupulously by what right power has been attained; but we ought to be satisfied with this alone, that power is possessed and exercised. And so Paul cuts off the handle of useless objections when he declares that there is no power but from God. And for this reason it is that Scripture so often says, that it is God who girds kings with a sword, who raises them on high, who transfers kingdoms as he pleases.

As Peter referred especially to the Roman Emperor, it was necessary to add this admonition; for it is certain that the Romans through unjust means rather than in a legitimate way penetrated into Asia and subdued these countries. Besides, the Caesars, who then reigned, had possessed themselves of the monarchy by tyrannical force. Hence Peter as it were forbids these things to be controverted, for he shews that subjects ought to obey their rulers without hesitation, because they are not made eminent, unless elevated by God’s hand.

(27) The words literally are, “Submit ye to every human creation:” but, as Calvin says, the Greek verb means sometimes to form, to construct; and so does ברא to create, in Hebrew. The noun may hence be rendered “institution,” what is formed. As in the second verse, so here, the Apostle, in a way almost peculiar to himself, and the reverse of what is commonly done in Scripture, uses an adjective for a noun, “human” for “of man;” and he does the same in 1Pe 3:7, “the womanish weaker vessel,” instead of “the woman (or wife) the weaker vessel.” We may then render the words, “Submit ye to every institution of man.” The reference is clearly to government. The ostensible agent in the formation of all governments is man; but God is the overruler of all things. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

1Pe. 2:13. Submit yourselves.This belongs to the care Christians should take not to be in any sense an occasion of offence in Society (Rom. 13:1-7). Ordinance of man.Every human institution. A spiritual life can find expression in every form of governmental and social life. For the lords sake.Lest reproach should come on Him, through reproach coming on you. King.Here an abstract word for the person in chief authority. Then an emperor.

1Pe. 2:14.Even an imperfect government aims to secure the general good. It is noticed that neither St. Peter nor St. Paul lay down any exceptions to the rule of complete obedience; and yet proper exceptions there must be.

1Pe. 2:15. With well-doing.Not with disputations, but with the irresistible persuasion of a holy life. Ignorance.For the calumnies of Christians were spread by those who hated them without knowing anything correctly about them. The word implies a stolid and wilful ignorance.

1Pe. 2:16. As free.In regard to the ordering of personal life relations. Bound to meet all public obligations; free to shape their own life and conduct. Worldly maxims, social customs, common habits and opinions, have no binding force on Christians. In all this sphere the Christian is a law unto himself. Cloke of maliciousness.If under the pretence that they were asserting their Christian freedom they were rude, overbearing, insolent, regardless of the conventional courtesies of life, this made the liberty a cloke of baseness.

1Pe. 2:17. Honour.By showing each one the respect that is due to him. Love.With more than the love of complacency; with the love of family. Fear.The feeling which recognises a supreme claim.

MAIN HOMILETICS OF THE PARAGRAPH.1Pe. 2:13-17

Fitting the New Life into Old Relations.When a man is born of God, and made conscious of a new life, with new interests, new motives, new desires, and new sympathies, he is often troubled by the difficulty of fitting his new self to the old associations. Those old associations he must keep. He cannot change his family circumstances, or his business, or his obligations, or his social conditions. He must find out how to fit his new life into them, so that it may ennoble them, and they may in no way hinder or injure it. The difficulty is seen very clearly in the case of Christians who had been heathen, and must still keep in heathen surroundings. Those heathen round them were keenly on the watch for grounds of accusation against them; quick to discern any inconsistencies. The Christians were bound to be careful not to give offence, and bring the Christian name into disrepute. In this paragraph one form of practical difficulty with which the Christians had to deal is indicated. Their new life could not fail to bring to them a sense of dignity; it might easily take a bad form, and become an assumption of superiority, which would spoil their every-day relations with men, and make them unwilling to submit to existing rule and authority. Their new life would give them a sense of freedom from all restraints, which might readily pass into resistance to, and rebellion against, the constituted authorities. Apostolic advice was specially needed under such circumstances, and St. Peter is fully in harmony with St. Paul in the advice that he gives. The particular case before St. Peters mind is that of Christian Jews driven from their own country and lifelong associations by persecution, and finding shelter for a time in foreign lands, where there were different systems of government, different customs, and people of different temperaments. There could not fail to be very much that grieved them, very much that tried them, and very much that provoked them. The serious question for them to answer was: How can the new life in Christ fit to these strange surroundings? How does it inspire us to think and to act? The kind of feeling which the presence of Christians in a community then excited is illustrated by the exclamation of the rabble that dragged Jason and certain of the brethren before the rulers of Thessalonica, These that have turned the world upside down are come hither also (Act. 17:6). There evidently was a widespread suspicion that, wherever they went, Christians became elements of disorder.

I. Christians should loyally accept the governmental system of the country in which they dwell.It may be monarchical, republican, colonial, or otherwise. There are different systems of government, and there must always be differences of opinion as to which is absolutely the best, and which is relatively the best for a particular nation, at a particular time in its history. A Christian has a perfect right to his own opinion, and is free to find wise occasions on which to express it; but so far as his practical conduct and daily life are concerned, he should loyally accept existing conditions, and take care to be no disturber of the peace. A question of casuistry arises here. Is it ever lawful for a Christian to resist the law? Assuming Hampden to have been a spiritual Christian, was he justified in refusing to pay the ship-money? The answer may be that no rule is without exceptions; and that cases may occur in which principle is involved, and loyalty to the absolute right, which is loyalty to God, demands resistance, even at the cost of being misunderstood, and of suffering. Still, the general rule is that Christians should make peaceable citizens, and in so doing they help to secure that general protection from evil-doers, and security for honest trade, which are the primary duties of social government, whatever form it may take.

II. Christians always have a power at command for the silencing of those who slander them.The ignorance of foolish men means baseless, senseless slanders. Men in positions of authority are always subject to the malign influence of the slanderer. Christians in a heathen city could not fail to attract attention by their very difference from others. Slanders start with next to nothing, and grow until shamefully wicked things can be said, all utterly baseless, but too easily believed, because men find such strange pleasure in hearing of the failure of the good. Very seldom, indeed, can a slander be followed through, fought, and conquered. But the Christian can always live it down. He can be calm, he can be silent, he can keep on his life of purity and charity, and that will tell in the long run. Slanders have no staying power; well-doing has. The good man, if he will be persistent, is sure of victory, for God is on the side of the good.

III. Christians are free to sustain all gracious relations.An old divine, dealing with the saying that a Christian is a man who may do what he likes, replied, That is quite true, only a Christian is a man with a new set of likes. The Christian is free unto righteousness; free to do everything right, and kind, and worthy. But the Christian is not free to do wrong. He is under the strictest obligations not to do anything unworthy of the name he bears. What sort of things a Christian is free to do is indicated in 1Pe. 2:17.

1. Treat every man respectfully and considerately, as he would wish them to treat him. To a Christian man, every man, no matter how poor or ignorant he may be, is to be honoured for the image of God in him.
2. Keep up all that is becoming to the family relation within the Church of God.
3. Let the cherished, reverent sense of God put serious and careful tone on all the conduct and association of life.
4. Set good example of good manners in the social and national life. Good manners recognise what is due to persons placed in positions of trust and responsibility.

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe. 2:16. Our Freedom in Christ.There is not another word in human language with power to thrill human hearts like this word liberty. The victim of revolution exclaimed, Oh, liberty! what crimes are committed in thy name! And we may say, Oh, liberty! what deeds of philanthrophy and heroism have been wrought under thy inspiration! There must be some sentiment, common to humanity, to which this word makes its appeal. It must be this: throughout humanity there is an inward consciousness of bondage under sin. Every offer of outward libertyliberty of circumstanceis caught up by men, in the hope, more or less distinctly cherished, that its final issue will be liberty of soul. The religion of the Lord Jesus Christ has its chief end to set at liberty them that are bruised. It proclaims liberty to the captives.

I. Freedom in Christ is freedom of the soul.Men want

(1) freedom of circumstances;
(2) freedom of thought; or
(3) freedom to do wrongthe wrong that they wish to do. But freedom in Christ is no freedom such as these. It is the freedom of the soul. The sinner is the real slave. The drunkard, the worldling, the sensual, the passionate, the dishonest, the selfish, the proud, the unforgiving, the uncharitable, the unbelieving, are slaves. Christ comes, past all the fetters of human circumstance, right into the soul of man. He comes to strike off rings and chains from the wrists and anklets of the soul. This is the priceless boon. The only freedom worth having is liberty to do always the things that please God. And in that sense God has made us free in Christ Jesus. We are free to grow up into the likeness of Gods dear Son; our souls are free in righteousness. The Son has made us free, and we are free indeed.

II. Freedom in Christ is freedom by the truth.Falsehood binds to a practical life of sin. The root of all evil is a lie. Truth works out into goodness and righteousness; untruth always works out into unrighteousness and misery. Nothing can stand but the truth. Nobody can endure who is not true. Every opinion has some practical issue; it works toward something. If it be false and unworthy, it will surely tie the soul down to a life of indulgence and wrong-doing. If it be true and noble, it as surely leaves the soul free to fulfil, in the earthly spheres, the righteousness for which it was made. The truth ever makes free. Every lesser phase of truth, whether it be political, or social, or scientific, or moral, is a liberation of men. But it is that truth brought to light by Christ, taught by Him, and embodied in His life, which is the great liberator. It frees hand, and conscience, and heart, to know that God is the heavenly Father, and the Saviour of men by sacrifice. It frees us for seeking after righteousness to apprehend the truth, that this world is not the real world, and that a time is coming when the whole humanity shall be glorified.

III. Freedom in Christ is freedom in the Spirit.Where the Spirit of the Lord is, there is Liberty. That Holy Spirit works within us, in the secrets of our spiritual natures. He moulds, and restrains, and impels, and purifies, and quickens our inclination, and passion, and affection, and imagination, and intellect, and habit, plucking all the self-bondages, all the society bondages, all the sin-bondages, away. He who is quite perfectly in the sway of God the Holy Ghostif there be such an one among usis free from all the enticements and allurements of evilfree to follow God fully. Distinguish between liberty and independence; between freedom and licence: and then we may readily recognise those reasonable abridgments and restraints under which Christian freedom is set. The Christian man will not only find necessary limitations of his freedom, he will also voluntarily abridge his liberty, and put himself under restraints. Cultured and sensitive conscience, in respect of right and wrong, is sure to set limitations. But Christian interest in others, positions of influence on others, and, above all, the sacrificings of Christian love and charity, lead us constantly to refuse to do what, in a strict sense, we have full liberty to do. We must take heed lest our liberty become a stumbling-block to them that are weak.

Liberty.A brief sketch of history suffices for indicating the power which the cry for liberty has universally exerted. The hope of liberty called out of Egypt a tribe of slaves, and in seeking freedom they became one of the foremost nations of the earth. Liberty rallied the down-trodden sons of Israel round the banners of a delivering Barak, or Gideon, or Jephthah. Liberty fired the nation with a magnificent heroism, and led to the casting off of a foreign yoke, in the days of Judas Maccabeus. The freedom of the holy sepulchre from the hands of the infidel flung the noblest of Europes sons, in splendid and enthusiastic self-sacrifice, on the shores of Asia, in the time of the Crusades. Freedom from a hated tyrants power made a handful of Swiss mountaineers mightier than an empire of soldiers, in the legendary days of William Tell. Freedom to worship God sent the Pilgrim Fathers over the then almost trackless Atlantic, seeking new lands and homes. Liberty, equality, fraternitygrand wordshave served for a sign that should arouse nations into hideous passions of revolution. Freedom for a million English slaves woke the response of the noblest English hearts in our fathers time. And still, if men would move the hearts of their fellows, they raise some cry of civil or religious liberty. False or true, worthy or unworthy, a host will surely follow him who offers a boon that is esteemed so priceless.

1Pe. 2:17. Honour.To honour, as the word signifies, is to estimate the value of anything, and to proportion our regards to the ascertained value. Apply this rule to man. Estimate his value by his Creators love, and by his Redeemers sufferings; by his own capacity of religion, of morals, of intellectual advancements, of pleasure, of pain, by his relation to a life and to a death to come; and you will then feel that to honour a man is to respect him under these views and relations; to be anxious for his welfare; to contemplate him, not only with benevolence, but even with awe and fear, lest a prize so glorious should be lost, lest a being so capable should be wretched for ever.Richard Watson.

1Pe. 2:1. Honour all Men.The royal law of Christ rests not on the crumbling basis of varying ordinances, nor on the tottering foundation of disputable traditions, but on the foundation of broad, eternal truths, on the foundation of Christ Himself. For we cannot understand either why or how we should honour all men unless we know what this meaneth: The Word became flesh.

I. Honour all men.There is a strange universality about the precept. All but the brutish understand the duty of giving honour where honour is due; all but the vile honour those whose lives are beautiful with the beauty of holiness, and noble with the nobleness of God. But are we to honour the mean, the base, the despicable, the depraved? Yes, we honour the majesty of their nature even in its fall. We honour the man in the men. As Michael Angelo sees in the rough block of marble the winged angel, struggling to be free; as Flaxman walking in the slums, sees the beauties and possibilities of the human face divine even under the dirt and squalor of the gutter-child;even so with pity and reverence the true Christian sees, even in the lowest, the marred work of Him who breathed into mans nostrils the breath of life.

II. As life goes on, it is more and more our temptation to honour no man.All our faith in human nature sometimes seems to be shaken to its foundations. Nor can we be surprised, our human nature being what it is, if even good and great men have succumbed at times to the fatal temptation of despairing of humanity. Most men are bad; there is the summary of the Greek philosopher, who deliberately left it as the maxim of his wisdom.

III. Though there is so much weight of authority and evidence to support this despairing view, it would be fatal to us; fatal to the hope by which we are saved, and which is as a vernal breeze amid poisonous fogs; fatal to the glad enthusiasm which leaps up like a fountain amid the briny waves and corrupted currents of the world. In spite of all the facts and evidence, we would say, with a living writer: I trust in the nobleness of human nature, in the majesty of its faculties, in the fulness of its mercy, in the joy of its love. Has it never struck you how marvellous is the fact that words so noble, so far-reaching as theseHonour all menshould be uttered by a poor Jew, a Galilean fisherman? Had this rule been followed, what a different world we should have seen in the past! Every great crime of governments and of nations has been a crime against the inherent rights of the human raceslavery, despotism, priestcraft, etc. Honour all mentheir inherent dignity, the infinite possibilities of their nature, their freedom of conscience, the awful price of their redemption, their immediate accountability to God. While this honour leads us to deep reverence for all human goodness, let it inspire us also with such hope and compassion as shall feel none to be too low, too fallen, for our pity or our help. Let us see humanity in Christ, and it will be indeed transfigured with heavenly lustre.Archdeacon Farrar.

The Sum of Our Duty.These words have very briefly, and yet not obscured by briefness, but withal very plainly, the sum of our duty towards God and men; to men, both in generalhonour all men; and in special relations, in their Christian or religious relationslove the brotherhood; and in a chief civil relationhonour the king. And our whole duty to God, comprised under the name of His fear, is set in the middle betwixt these, as the common spring of all duty to men, and of all due observance of it, and the sovereign rule by which it is to be regulated.Leighton.

The Image of God in Man.The fact that there are in every man traces of the image of God, after which he has been created, and infinitely undeveloped capacities which might issue in the restoration of that image to its original brightness, was in itself a reason for treating all, even the vilest and most degraded, with some measure of respect.Dean Plumptre.

Honour Due to All Men.Among the inestimable blessings of Christianity, not the least is the new sentiment with which it teaches man to look upon his fellow-beingsthe new relation which it establishes between man and man. There is nothing of which men know so little as themselves. They understand incomparably more of the surrounding creation of matter, or of its laws, than of that spiritual principle to which matter was made to be the minister, and without which the outward universe would be worthless. Men have as yet no just respect for themselves, and of consequence no just respect for others. Nothing can make man a true lover of man but the discovery of something interesting and great in human nature. We must see and feel that a human being is something important, and of immeasurable importance. To show the grounds on which the obligation to honour all men rests, I might take a minute survey of that human nature which is common to all, and set forth its claims to reverence. But there is one principle of the soul which makes all men essentially equal, which places all on a level as to means of happiness. It is the sense of duty, the power of discerning and doing right, the moral and religious principle, the inward monitor which speaks in the name of God. This is the great gift of God. We can conceive no greater. It is this moral power which makes all essentially equal, which annihilates all the distinctions of this world. The idea of Right is the primary and the highest revelation of God to the human mind, and all outward revelations are founded on, and addressed to it. We little understand the solemnity of the moral principle in every human mind. We think not how awful are its functions. We forget that it is the germ of immortality. There is a foundation in the human soul for the honour enjoined in the text towards all men. By Christianity this duty is enforced by new and more solemn considerations. This whole religion is a testimony to the worth of man in the sight of God, to the importance of human nature, to the infinite purposes for which we were framed. True, Christianity speaks of man as a sinnerit deals with human sin; but it does not speak of this as indissolubly bound up with the soul, as entering into the essence of human nature, but as a temporary stain, which it calls on us to wash away. It gives none of those dark views of our race which would make us shrink from it as from a nest of venomous reptiles. The very strength of his temptations is one of the indications of his greatness. The sentiment of honour or respect for human beings is essential to the Christian character. A more faithful culture of it would do much to carry forward the Church and the world. I attach to this sentiment such importance that I measure by its progress the progress of Society. The various forms in which this principle is to be exercised or manifested, may be enlarged on. Honour man from the beginning to the end of his earthly course. Honour the child: on this principle all good education rests. Honour the poor; this sentiment of respect is essential to improving the connexion between the more and less prosperous conditions of Society. Perhaps none of us have yet heard or can comprehend the tone of voice in which a man, thoroughly impressed with this sentiment, would speak to a fellow-creature. It is a language hardly known on earth. The great revelation which man now needs is a revelation of man to himself. The faith which is most wanted is a faith in what we and our fellow-beings may become; a faith in the Divine germ or principle in every soul. Happy are they who have begun to penetrate that mystery of our spiritual nature, and in whom it has awakened feelings of awe towards themselves, and of deep interest and honour towards their fellow-creatures.W. E. Channing, D.D.

ILLUSTRATIONS TO CHAPTER 2

1Pe. 2:14. Living Stones.Figuratively, like plants, connected with and nourished by their roots. Stones still in the quarry are said to be living. The epithet means the firmness of that thing signified by the name of a stone, for nothing is firmer than stones growing in a quarry, as cleaving fast to a rock by the root.Burder.

Seeming Life of Radiant Stones.Of course a living stone means a human being. The figure takes its origin from the seeming life of radiant stones, whose gleams and flashes have the seeming, at times, of will and life. A man is said in the Bible to be more precious than the gold of Ophir; and of a woman it is said, Her price is far above rubies. These were common comparisons. There is something in the glow of precious stones that peculiarly fits them to serve for such spiritual figures. There is about them a subtle lighta brilliancythat burns without fire; that consumes nothing, and requires no supply; that for ever shines without oil; that is ever-living, unwasting, unchanged by any of the natural elements. A diamond that glows in the sunlight flashes yet more beautifully in the night. No mould can get root upon it; no rust can tarnish it; no decay can waste it. The jewels that were buried two thousand years ago, if now dug up from royal and priestly tombs, would come forth as fair and fresh as they were when the proud wearer first carried them in his diademfit emblems by which to represent spiritual qualities, and the beauty and imperishableness of Christian virtue. And a company of holy men, resting upon the Lord Jesus Christ, may well be compared to a palace built upon broad foundations, and sparkling to the very summit with living stones which throw back to the sun a differing flash through every hour of his rise or fall through the long day.H. W. Beecher.

Stones Left Unused.Travellers sometimes find in lonely quarries, long abandoned, or once worked by a vanished race, great blocks, squared and dressed, that seem to have been meant for palace or shrine. But there they lie, neglected and forgotten, and the building for which they were hewn has been reared without them. Beware, lest Gods grand temple should be built without you, and you be left to desolation and decay.A. Maclaren, D.D.

1Pe. 2:13-17. Political Morality.The teaching of the New Testament, as exhibited in this passage, imparts a new vitality to political economy. It forms a marvellous contrast to the ordinary teaching of Judaismthat civil obedience was not due to heathen governors except on compulsion. The Christians devotion to Jesus Christ is to be enthusiastic. All ordinary duties are His, and this consideration is to breathe a new spirit into the discharge of them. It makes the Christian, as circumstances require it, either the faithful public servant or the hero. It may be objected that the state is put forward rather in a negative than in a positive aspect. I ask, How, under existing circumstances, could it possibly have been otherwise? It was at this period so corrupt that to have taught a devotion to it would have been inconsistent with pure public morality. One cannot conceive of a holy man being fired with an ardent patriotism for such a condition of political society as that involved in the Roman empire during the first century of our era. Enthusiastic loyalty to the Roman emperors of that period was impossible. If, on the other hand, the writers of the New Testament had given a formal precept to Christians, enforcing on them the duty of becoming political reformers, this would have at once aroused the mighty power of the empire to crush the Christian Church. As there was nothing in the existing state of society to kindle a spark of enthusiasm in the discharge of duty, the New Testament asks the Christian to discharge his duties to the Lord Christ.Row.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

IV. DUTIES TOWARD OTHERS 2:133:12

1. Toward Civil Government 2:1317

1Pe. 2:13-14 Be subject to every ordinance of man for the Lords sake: whether to the king as supreme; or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well.

Expanded Translation

Be submissive to every ordinance (literally, creation) of man for the Lords sake (that is, as a part of your service to Him): whether to the (Roman) King or emperor as the one who is supreme (in the civil realm), or unto (Roman provincial) governors as sent by him to punish those who practice evil (criminals) and to commend and praise those who live righteously.

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Be subject to every ordinance of man for the Lords sake:

BE SUBJECThupotasso. Primarily a military term meaning to place or rank under (as when lower officers were placed under higher officers). Hence, subject, put in subjection, submit.

ORDINANCEktisis. In Greek writing, the act of founding, establishing, building, etc. In the New Testament, the act of creating, creation (Rom. 1:20), then an institution, ordinance. The idea of the latter definition is apparently that laws, governments, etc., are created or formed by human minds, namely, the rulers of a nation or state.

Notice that we are to be in subjection to every ordinance of man, FOR THE LORDS SAKE, That is, for the good of, or as a part of our obedience to, the Lord. We are to act in this manner as a part of our service to Christ. Compare Rom. 13:4-5 and Eph. 6:7.

whether to the king as supreme; or unto governors,

The specific reference here is to the Roman Emperor.
AS SUPREMEhupercho, literally indicates to hold above; hence, to stand out above . . . to be higher, superior. Compare Rom. 13:1 : Let every soul be in subjection to the higher powers . . .

Of course, it is understood here that the things ordained by those in authority are not in themselves contrary to the laws of God as He has revealed them in His Word. Notice Act. 4:19; Act. 5:27-29, where we find the principle that Gods laws are to be obeyed first, should they come in conflict with laws or ordinances of men.

The commandment of Peter is particularly significant when we realize that these Christians were under a heathen government, and a wicked emperor (Nero?), yet were to heed this exhortation!

GOVERNORShegemon, a guide; a leader; a chieftain, prince (Mat. 2:6); a Roman provincial governor, under whatever title. Such was Pilate (Mat. 27:1-66; Mat. 26:1-75; Mat. 25:1-46; Mat. 24:1-51; Mat. 23:1-39; Mat. 22:1-46; Mat. 21:1-46; Mat. 20:1-34; Mat. 19:1-30; Mat. 18:1-35; Mat. 17:1-27; Mat. 16:1-28; Mat. 15:1-39; Mat. 14:1-36; Mat. 13:1-58; Mat. 12:1-50; Mat. 11:1-30; Mat. 10:1-42; Mat. 9:1-38; Mat. 8:1-34; Mat. 7:1-29; Mat. 6:1-34; Mat. 5:1-48; Mat. 4:1-25; Mat. 3:1-17; Mat. 2:1-23).

Governors are sent for two reasons:
1. Vengeance on criminals. Ekdikesis, a revenging, vengeance, punishment, or the punishment by one. The word is from ek, meaning out of, and dike, meaning righteousness or justice. Hence, properly, the execution of right and justice,; and then the meting or giving out of justice to those who violate the laws of the land.

2. For praise to those who are well behaved. Epainos, epion or upon, plus ainospraise; hence, praise, commendation, approbation, applause.

1Pe. 2:15-16 For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men: as free, and not using your freedom for a cloak of wickedness, but as bond-servants of God.

Expanded Translation

Because this is the will and wish of God, that by doing good and living right you should reduce to silence the ignorant accusations and charges of foolish and inconsiderate men: as free and unbound by restraint, and yet not using your freedom as a veil over (i.e., means of hiding) evil, but living as Gods slaves.

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that by well-doing ye should put to silence the ignorance of foolish men

PUT TO SILENCEphimoo, to close the mouth with a muzzle. Note 1Co. 9:9 : for it is written in the Law of Moses, thou shalt not muzzle the ox when he treadeth out the corn. Metaphorically, to stop the mouth, make speechless, reduce to silence. Here, the word modifies ignorance. Hence, put a muzzle on the ignorant charges of foolish men.

FOOLISHaphron. The word properly indicates without reason; hence, senseless, stupid, without reflection or intelligence, acting rashly. It is a stronger and more expressive word than would have been used if they had simply lacked information on a subject.

as free, and not using your freedom for a cloak of wickedness

FREEeleutheros means free, exempt, unrestrained. The question here is, free from what? Some would say the Mosaic Law, as in Gal. 4:26. Others say it is from the bondage of sin, as in Joh. 8:36. It seems, from the context, that the last is the meaning in this passage.

CLOAKepikalummaa covering, veil. Metaphorically, a pretext, cloak. The covering here was used as a means of hiding or concealing ones sin. Their reasoning apparently was, Are we not free? We are not bound by any restraint.

Freedom from sin, or the law, might be used to justify ones wicked ways; perhaps here even the breaking of civil law. But though we are free from the bondage of sin (2Pe. 2:18-19, Rom. 6:6) this does not mean we have no duties, responsibilities, or obligations toward God and man, Rather, we are to be bond-servants voluntarily, (See Rom. 6:15-18; 1Co. 9:21, 2Co. 4:5.)

1Pe. 2:17 Honor all men. Love the brotherhood, Fear God. Honor the king.

Expanded Translation

Treat every person as a person of value, one to be honored, Love the band of brothers, Fear, reverence, and venerate God, Value and honor the king.

Honor all men.

HONORthe word timao, means to estimate, fix the value, or price something; then, to have in honor, revere, venerate. The word is in the aorist imperative here, denoting a sharp, definite rule, to be adopted at once.

God tells us to venerate or hold in esteem all men. All men are Gods creation or handiwork, made in His likeness, even though their lives may be sadly defaced and marred by sin. The honor would doubtless be shown in different ways to different people; but, in some sense, it is due all men. This is true even with regard to the worst harlot or backslider. Christians must learn to accept people (not their sin) where they are and strive to lead them from there to nobler things!

In the context here, Peter may have special reference to the Jews attitude toward the idolatrous Gentiles around them.

Love the brotherhood.

LOVEagapao. See notes on 1Pe. 1:22.

BROTHERHOODadelphotes, a band of brothers, i.e., of Christians. Peter is the only New Testament writer who employs this word and that only in this book. Compare 1Pe. 5:9.

Fear God.

Compare the use of fear (phobeo) in 1Pe. 2:18. The meaning here is: to reverence, venerate, to treat with deference or reverential obedience. (Thayer). It is the fear, not so much of punishment, as of his disapprobation; not so much the dread of suffering as the dread of doing wrong.Barnes.

The fear of the Judgment Day and the agonies that follow in the punishment of the wicked, is cast out when a Christian is truly acting as he should toward God and his brother. See 1Jn. 4:17-18 where we are told perfect love casteth out fear. Fear of what? In that passage it is of the Judgment Day, and not of God. A Christian surely need not fear the Judgment Day, but we certainly should have a reverential fear and veneration for God. Hence, there is no contradiction between these two passages. We are to fear God, but as Christians, we have no fear of the Judgment. We are not terrorized or in dread of that day. Solomon is still right: the fear of Jehovah is the beginning of knowledge (Pro. 1:7 a).

Honor the King.

(See 2Pe. 2:10-11.) How would this be done? It could be accomplished in a number of ways, but probably here he is particularly speaking of their obedience. (See 1Pe. 2:13-14.) Another way, we might add, for us to honor him is to pray for him (2Ti. 2:1-2). Compare Rom. 13:7 with this passage.

Fuente: College Press Bible Study Textbook Series

(13) To every ordinance of man.Second prudential rule, subordination. Literally, to every human creation, i.e., to every office or authority which men have established. It is not only to ordinances of directly Divine institution that we are to submit. Mind that he does not say we are to submit to every law that men may pass. This passage is most directly modelled on Rom. 13:1, et seq., where the reason assigned for submission is the same as that in Joh. 19:11, viz., that ultimately the authority proceeds from God Himself. Here, however, the thought is quite different. They are to submit, but not because of the original source from which the authority flows, but because of the practical consequences of not submitting. It must be done for the Lords (i.e., Jesus Christs) sake, i.e., in order not to bring discredit upon His teaching, and persecution upon His Church. This difference of treatment, in the midst of so much resemblance, shows that at the date of St. Peters letter there was much more immediate cause for laying stress on political subordination. St. Paul, writing to the Roman Church, urges submission to Claudius, because the Roman Jews (among whom the Christians were reckoned) were often in trouble and expelled from the city of Rome (Act. 18:2); St. Peter, writing in all probability from the Roman Church, urges submission to Nero and the provincial governors because ignorant and foolish men were beginning to misrepresent the Christian Church as a kind of Internationalist or Socialist conspiracy.

The king, as supreme.First division of second prudential rule: subordination political. Of course it means the emperor. The name king, though detested in Latin, was used without scruple by the provincial Greeks to express the sovereignty of the Caesars. When he is described here as supreme, it is not intended (as our English version would convey) to contrast his supreme power with the inferior power of the governors; the word is only the same which is rendered higher in Rom. 13:1. Huther rightly says, The emperor was in the Roman Empire not merely the highest, but actually the only ruler; all other magistrates were but the instruments by which he exercised his sway. Of course all Asia Minor, to which St. Peter was writing, was in the Roman Empire; the language would have been different had the letter been addressed to, or perhaps had it even been written from, the geographical Babylon.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Subjection to civil authority, 1Pe 2:13-17.

13. Every ordinance Rather, every human institution; here limited to civil government, which, though of divine authority, is framed, set up, and carried on by men. See notes, Rom 13:1-7.

For the Lord’s sake Not his command, which appears in 1Pe 2:15; but out of regard to the Lord Jesus, whom you love, and should exalt in the esteem of men, giving no occasion for reproach by disobedience and insubordination.

The king Both Jews and Greeks gave this title to the Roman emperor.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Be subject to every ordinance of man for the Lord’s sake, whether to the king, as supreme; or to governors, as sent by him for vengeance on evildoers and for praise to those who do well.’

Christians are to set their objectives (the aorist imperative suggests a once for all decision) in such a way as to intend to obey every ordinance laid down by the properly instituted authorities, not for their sakes but for the Lord’s. By this they will be obeying God and not men. He wants it to be clear that their ‘religion’ affirms the importance of loyalty to the state. And this includes ordinances laid down by Caesar, by all ruling monarchs, and by local governors set up by those ruling monarchs.

But the more mundane reason is so that they can ensure the maintenance of the fabric of society, both because it is pleasing to the Lord, and because it will best help forward His purposes. Those who have basically been set up by God to bring law and order, even if imperfectly, are to be seen as preferable to lawlessness, and it is better that they think well of Christians than otherwise, while at the same time a stable society favours the spread of the Gospel. At this stage Peter clearly has no awareness that one day such monarchs and governors will actively make ordinances for the persecution of Christians. It suggests therefore a date for the letter before the Neronic persecution of Christians in Rome (c. 64 AD).

And the reason given for this is that, on the whole, authorities control and punish evildoers and praise those who do what is right, something in which they are to be supported. For if good men do not support the authorities then evil men will soon take over. It may be that ‘ordinance’ (ktisis) suggests ‘divine ordinance’ which is its usual meaning in LXX, but others favour the idea of political and social ordinances. The former would be supported by Rom 13:1-2. But either way such ordinances are to be obeyed.

Fuente: Commentary Series on the Bible by Peter Pett

They Are To Be Obedient To The Authorities ( 1Pe 2:13-17 ).

He emphasises here that being sojourners does not mean that Christians are rebels or that they deny their responsibilities towards authority. Nor does being ‘free’ mean that they think that they can now do as they like. For after all in their freedom they are bondservants to God. They are therefore to recognise that in general God has put authorities in place in order to preserve peace and control evil, and thus Christians will cooperate with the authorities in as far as they can. For while they themselves are under a higher authority, that does not give them freedom to ignore authorities instituted by God, rather it gives them a responsibility to support them in what is their main aim, to preserve peace and control evil. Note also how he especially emphasises their loyalty to ‘the king’, i.e. Caesar.

Fuente: Commentary Series on the Bible by Peter Pett

Believers Submit to Government In 1Pe 2:13-17 Peter exhorts his readers to be submissive to government authorities who rule over them. He was simply expounding upon Jesus’ teaching in Mat 22:15-22 when He said, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s,” (Mat 22:21).

Peter’s Lesson of Submission to Government – Peter had to learn this lesson of submission to government the hard way. In the Garden, it was Peter who cut off the ear of the servant in his attempt to resist authorities and was rebuked by the Lord Jesus, who then healed the man’s ear.

Mat 26:51-52, “And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.”

Joh 18:10-11, “Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?”

1Pe 2:13  Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

1Pe 2:13 Word Study on “ordinance” Strong says the Greek word “ktisis” ( ) (G2937) originally means, “formation ” BDAG tells us that in this case it refers to “human institutions of civil authorities.” The Enhanced Strong says this word is used 19 times in the New Testament, being translated in the KJV as “ creature 11, creation 6, building 1, ordinance 1.”

1Pe 2:13 Comments – In 1Pe 2:13 we are told that every governing institution and ordinance that is created by these governing bodies should be observed. It is these institutions that give order to a society. Without such institutions there would be no order and Satan would gain control of societies.

Illustration – The Lord once said to me, “Let all things be done decently and in order and I can control the world. Satan gains control thru chaos and disorder. I gain control when you do things in order.” He then quickened to me 1Co 14:40, “Let all things be done decently and in order.”

Jas 3:15 tells us that the wisdom of this world bring confusion and every evil work.

Jas 3:15, “This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.”

The Lord spoke to Myles Munroe and said, “I honour faith and order.” [92] Faith is what brings the blessings of God into our lives, but order is what manages those blessings. God honours those who are able to properly manage the blessings that He imparts to them, and He will continually give them more blessings to those who are faithful.

[92] Myles Munroe, , interviewed by Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

My experience in Uganda, East Africa is that Muslims try to gain control of these weak African nations through bombings and fear. They cause disorder and then blame it on the existing government, in an attempt to overthrow the nation. They know that through chaos and disorder they can gain control over a nation.

1Pe 2:14  Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

1Pe 2:14 Comments – We are told in 1Pe 2:13 to submit ourselves to kings, who represent the supreme authority over our societies. We now read in 1Pe 2:14 to also submit unto the king’s governors. This office represents all of the rule’s delegated authorities in a society.

1Pe 2:15  For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

1Pe 2:15 Comments – The phrase “the ignorance of foolish men” in 1Pe 2:15 is contrasted with the believer’s understand and decision to choose holiness, with the emphasis of this Epistle being upon man’s mental realm in his choice to persevere. We see a similar phrase “in your ignorance” used in 1Pe 1:14.

1Pe 1:14, “As obedient children, not fashioning yourselves according to the former lusts in your ignorance:”

1Pe 2:16  As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

1Pe 2:16 “and not using your liberty for a cloke of maliciousness” – Comments – When a pastor moves about in his city and among his people, he is given a lot of respect. He easily has the opportunity to take advantage of these people who have a difficult time saying no to his requests, and thus, favoring him with special opportunities. Such a position is often abused when a pastor uses his office for personal gains.

1Pe 2:16 Comments – When the disciples were asked to pay tribute money in Capernanum, Jesus told them that it was ok to do so. He said that although they were free from this world’s system, they should pay the tax in order not to offend others (Mat 17:24-27). Paul refers to the believer’s liberties when he warns them not to return to the “weak and beggarly elements” of this world (Gal 4:3; Gal 4:9).

Gal 4:3, “Even so we, when we were children, were in bondage under the elements of the world:”

Gal 4:9, “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?”

1Pe 2:17  Honour all men. Love the brotherhood. Fear God. Honour the king.

1Pe 2:17 Comments – 1Pe 2:17 tells us to honor all men. The verse then groups all of those we are subjected to into three groups; the church, the Lord over the Church and the government put over our earthly society. Jesus made a similar statement by saying, “They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” (Mat 22:21)

Fuente: Everett’s Study Notes on the Holy Scriptures

Submission to Authority within Society – With this mindset of being chosen servants of a holy God to bring the Gentiles into a saving knowledge of God’s plan of redemption we will understand why we must submit ourselves to those in authority over us in the fear of God (1Pe 2:13 to 1Pe 3:12). It is important to note that Peter points out in particular the submissive roles of slaves and women in society, roles that are often abused by those in authority in these pagan societies.

Outline Here is a proposed outline:

1. Believers Submit to Government 1Pe 2:13-17

2. Slaves Submit to their Masters 1Pe 2:18-25

3. Wives Submit to Their Husbands 1Pe 3:1-7

4. Charge to All Believers on Submission 1Pe 3:8-12

Fuente: Everett’s Study Notes on the Holy Scriptures

Obedience to the constituted authorities:

v. 13. Submit yourselves to every ordinance of man for the Lord’s sake, whether it be to the king, as supreme,

v. 14. or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.

v. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men;

v. 16. as free, and not using your liberty for a cloak of maliciousness, but as the servants of God.

v. 17. Honor all men. Love the brotherhood. Fear God. Honor the king.

Here the apostle mentions some specific instances in which his instructions concerning the behavior of the Christians over against the heathen should find their application: Submit yourselves to every human authority for the Lord’s sake, whether it be to the emperor, as supreme, or to the governors as deputed by him for the punishing of evil-doers, but for the praise of those that do well. This admonition, the necessity of which must be admitted in our days without question, was badly needed also in the days of the early Church. Not only was the doctrine of spiritual liberty liable to be misinterpreted by superficial Christians, but some of them might be under the impression that the government, being heathen, was none of their concern, and that they owed no allegiance to the emperor. Therefore the apostle plainly states that believers are to submit themselves, are to be subject and obedient to every human authority and institution. Whether men have chosen the democratic or the monarchical form of government makes no difference to the Lord, for by His authority all governments exist, Rom 13:1-2. It makes no difference either, as the apostle indicates, whether all authority is vested in a single man, as in an emperor, or whether this emperor, as the supreme, the preeminent head of the nation, commissions or deputes governors to administer justice in any section of the empire, the authority of the government should be recognized and its existence by divine order acknowledged. That is one of the functions of the government, that it punish such as are wicked, as refuse to keep the peace, as are disobedient to the laws of the country. The people that do well, on the other hand, those that live in conformity with the laws of the land, the government should acknowledge with proper praise, that is, by protecting them and their property against every form of wickedness. Note: It is self-evident that Christians cannot be obedient to the government if the latter tries to extend its authority to spiritual matters, Act 4:19.

The motive for the willing obedience of the Christians is given by the apostle: For so is the will of God, namely, that in well-doing you silence the error of foolish men, as free, and not having your freedom as a cloak of your malice, but as God’s servants. The statement just made by the apostle is not his own personal opinion, which the Christians may or may not accept, as they choose, but it is the will of God. The Christians in this way, by cheerful obedience to the constituted authorities, will do more to silence the wrong ideas, the errors which foolish men hold with regard to their status in the state, than by books written in explanation of their tenets. Mark: Also in our days, when the unbelievers are jeering at the otherworldliness of the true Christian religion and boldly declare that Christianity has proved a failure in coping with the special problems of our days, our most effective argument is to do our duty in good works, as citizens and as neighbors, meanwhile changing neither our religion nor the means of grace given to us by God. Christians should remember that they are free, that they are partakers of the wonderful freedom which the Son of God earned for them by His suffering and death. As free children of God we Christians will therefore show that willing submission to which the apostle admonishes. But no true believer will plead freedom from the Law as his excuse for not obeying the government, for not fulfilling the holy will of God in every possible way. He will not, under the pretense of standing fast in the liberty wherewith Christ has made us free, become guilty of sins and of various forms of wickedness. That would be a disgraceful abuse of the freedom to which Christ has called us, Gal 5:13. We are in the service of God; this is our highest boast, that we are not serving as unwilling slaves, but as servants, whose greatest delight it is to show the new spiritual life in works which will please our heavenly Father.

As such free men, that serve God in willing obedience, the Christians are glad to hear the apostle in his call: Give honor to all; love the brotherhood; fear God; honor the king. To all their fellow-men the Christians are to give the honor which is due them in whatever position they hold in the state or in society. TO all their brethren in the faith they should show that intimate, intensive love which is proper among children of the same heavenly Father. To God they should give fear and reverence, all other considerations being relegated to the background in view of this demand. To the king or emperor, that is, to the constituted government, they will give the honor which is due according to the Fourth Commandment. Altogether, it is not a mere passive attitude which the Lord here speaks of, but an active exhibition of a state of mind which is bound in loving obedience under the Word of God.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Pe 2:13-14. Submit yourselves to every ordinance, &c. See Rom 13:1; Rom 13:14. This epistle, we may recollect, is directed to the strangers scattered throughout divers countries; for in the ninth year of the emperor Claudius, the Jews (under which name the Christians were comprehended, as isplain from Acts 18.) were banished (from) Rome for tumults and seditions occasioned by their disputes. This banishment is mentioned by Suetonius, and the inspired writer of the Acts. St. Peter, therefore, in this epistle, was necessarily to mention and press obedience, the want of which in the Jews had occasioned the present distress of so many Christians. Thus, then, he exhorts his scattered flock, 1Pe 2:11-12. Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles; that whereas they speak against you as evil doers; that is, particularly as disobedient subjects; they may, by your good works which they behold, glorify God in the day of visitation. Then follows the general precept: Submit yourselves to every ordinance of man for the Lord’s sake; whether it be to the king, or to governors, &c. How St. Peter’s original words came to be rendered every ordinance of man, is not easy to be understood. The word , rendered ordinance, signifies sometimes a creature, and the adjective joined with it, signifies human, which we have rendered of man: accordingly St. Peter’s doctrine is plain; “Submit yourselves to every human creature; or to every man, for the Lord’s sake.” And that this is St. Peter’s true meaning, will appear from the whole tenor of his discourse. It is usual with the best writers to set down the doctrine in general words, and then to reduce particulars: this is St. Peter’s method in the place before us: “Submit, says he, yourselves to every human creature.” This is the general point. He immediately descends to particulars: he begins with the king, as supreme; goes from him to governors appointed by him: 1Pe 2:18 he comes to servants; when he has done with them, he goes to wives. All these particulars are included in the general rule. The expression of doing well is appropriated both by St. Paul and St. Peter, to denote the good of obedience, in opposition to the evil spirit which sets all government at nought. The promise made to obedience is in these words, Thou shalt have praise of the same. What is meant by praise, may be understood by considering, that as it is opposed to punishment, it must denote protection and encouragement, which are the only proper rewards that good subjects in general can expect from their governors; and so it signifies in the place before us. The Roman governors had the power of life and death in such provinces as those mentioned, ch. 1Pe 1:1 and therefore there is the exactest propriety in the stile. If we further compare St. Peter and St. Paul together, and consider the subject they were upon, we shall find it necessary to take the expression of doing well in the restrained sense above mentioned: for what other good could they mean, consistently with their argument and subject? For the evil thing which they had then to contend with, was an opposition to all government in general; the good, therefore, theywould recommend, was necessarily submission in general. In the same restrained sense St. Peter uses these expressions, 1Pe 2:12; 1Pe 2:15; 1Pe 2:20. We meet with the same word again, ch. 1Pe 3:15 where St. Peter having mentioned the duty of submission which Sarah paid to Abraham, exhorts wives to follow her example, whose daughters they were; which he explains, by being in subjection to their own husbands: so that there can be no doubt of the use of the word in this place.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 2:13-14 . The apostle now goes on to name the different relations of life ordained of God in which the Christian should show his holy walk. First of all, an exhortation to obey those in authority.

] the aor. pass. is used here, as it often is, with a middle, not a passive as Wiesinger thinks force. It is not: “ be made subject ,” but “ make yourselves subject ” (cf. , chap. 1Pe 5:6 ). [135] The more liable liberty in Christ was to be misunderstood by the heathen, and even to be abused by the Christians themselves, the more important it was that the latter should have inculcated upon them as one of their principal duties this (1Pe 2:18 , chap. 1Pe 3:1 ) in all circumstances of life.

] is here, in accordance with the signification peculiar to the verb : “to establish, to set up,” the ordinance , or institution (“an ordinance resting on a particular arrangement,” Hofmann). In connection with the attribute , this expression seems to denote an ordinance or institution established by men (so most expositors, and formerly in this commentary). But it must be noted that (and its derivatives) are never applied to human, but only to divine agency; besides, the demand that they should submit themselves to every human ordinance would be asking too much. It is therefore preferable to understand, with Hofmann, by the term, an ordinance (of God) applying to human relations (“regulating the social life of man” [136] ). By the subsequent , the expression is referred in the first instance to the magistracy; but this does not justify the interpretation of it as equal directly to: “authority,” or even: persons in authority (Gerhard: concretive et personaliter: homines, qui magistratum gerunt). That Peter’s exposition of the idea had direct reference to persons in authority, is to be explained from the circumstance that the institution possessed reality only in the existence of those individuals. [137] At variance with this view is de Wette’s (following Erasmus, Estius, Pott) interpretation of the expression: “to every human creature, i.e. to all men.” Not only, however, the singular circumlocution: for , for which de Wette wrongly quotes Mar 16:15 and Col 1:23 , but the very idea that Christians should be subject to all men, and in support of it no appeal can be made either to chap. 1Pe 5:5 or to the following exhortation: , is decisive against this view. [138] The fact that Peter places the general term first, is explained most naturally in this way: that it was his intention to speak not of the magistracy merely, but also of the other institutions of human life.

The motive for the submission here demanded is given by , i.e. (not , as Schott thinks), which must be taken to mean: “because such is the will of the Lord,” or, with Hofmann: “out of consideration due to Christ, to whom the opposite would bring dishonour.” The latter, however, is the less likely interpretation. Still less natural is it to say, with Wiesinger, that this adjunct points to the in ordinances under which human life is passed. Incorrectly Huss: propter imitationem Dei i. e. Christi.

In the enumeration which follows, the apostle is guided by the historical conditions of his time. It must be remarked that is inculcated not only with regard to the institutions of the state, but to the persons in whom these are embodied, and this quite unconditionally. Even in cases where obedience, according to the principle laid down in Act 4:19 , is to be refused, the duty of the must not be infringed upon.

] is here the name given to the Roman emperor; cf. Joseph, de bello jud . v. 13, 6. Bengel: Caesari, erant enim provinciae romanae, in quas mittebat Petrus.

] here also assigns the reason; expresses, as in Rom 13:1 , simply the idea of sovereign power; non est comparatio cum aliis magistratibus (Calvin). In the Roman Empire the emperor was not merely the highest ruler, but properly speaking the only one, all the other authorities being simply the organs through which he exercised his sway. 1Pe 2:14 . ] praesides provinciarum, qui a Caesare mittebantur in provincias (Gerh.).

, etc.] does not, as Gerh., Aretius, and others take it, refer to , but to . The . , although too, are so not in the same absolute sense as the . They are so in relation to their subordinates, but not to the .

, ] is joined grammatically to , not to also (Hofm., Schott); yet, from the fact that the are sent by the . . . , it is implied that the latter, too, has an office with respect to . . . [139]

Oecumenius arbitrarily narrows the thought when he says: , . The apostle insists rather, without reserve , on submission to the , because (not if ) they are sent by the emperor to administer justice. [140]

, here as often: “ punishment ;” , not precisely: “reward,” but: “ laudatory recognition .”

is to be found only in later authors, in N. T. . . The subs. occurs chap. 1Pe 4:19 .

[135] Winer is wrong in attributing (p. 245 [E. T. 327]) a passive signification to this , as also to in Act 5:36 but is right in ascribing it to , Rom 6:17 .

[136] This view avoids the certainly arbitrary interpretation given, for example, by Flavius, who applies the expression specially to life connected with the state. He says: dicitur humana ordinatio ideo quia politiae mundi non sunt speciali verbo Dei formatae, ut vera religio, sed magis ab hominibus ipsorumque industria ordinatae.

[137] It is arbitrary to regard (with Luther, Osiander, etc.) as meaning the laws given by the magistrates.

[138] Brckner endeavours, indeed, to defend de Wette’s interpretation, yet he decides to understand the expression in question as: “ every ordinance of human civil society ,” and solves the difficulty presented by the adjective (comp. with Rom 13:1 ) by remarking that “the ordinances of national life which have been developed historically and by human means possess a divine element in them.”

[139] Hofmann is consequently wrong in asserting that in this connection “the duty of submission to him who makes over the exercise of his power to others is derived from and based alone on his possession of that power, whilst submission to those to whom that power has been entrusted originated in, and is founded on, the moral purpose for which that is done.”

[140] Calvin very aptly puts it: Objici possit: reges et alios magistratus saepe sua potentia abuti; respondeo, tyrannos et similes non facere suo abusu, quia maneat semper firma Dei ordinatio.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2396
SUBJECTION TO CIVIL GOVERNMENT

1Pe 2:13-17. Submit yourselves to every ordinance of man for the Lords sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the king.

THE great duty of a Christian minister is, to exalt the Saviour, and to call men to submit to his government. But we must not imagine that this is neglected, when our minds are led to the consideration of human governments, and the duties we owe to them: for there is a manifest connexion between the two subjects; the latter being, in reality, a branch of the former. We cannot truly submit to Christ, unless we yield obedience to all his lawsto those which relate to our conduct in civil life, as well as those which are given to regulate the inmost workings of our souls towards God. And we should be essentially wanting in our duty as Christian pastors, if we did not take occasion, especially from the interesting events of this day [Note: The Coronation of George the Fourth, July 19, 1821. But it might be applied to the Kings Accession, or 30th of January.], to open to you a subject of such great and universal importance. The words which I have read will lead me to shew you,

I.

Our duty in relation to civil government

Civil government is an ordinance of God
[It is called, in my text, an ordinance of man: and so it is, as far as relates to the particular form of government established in any particular kingdom. In some countries absolute monarchy is established: in our own, a limited monarchy. In some, there are republics; in others, the power is vested in an aristocracy. In fixing the precise mode in which the affairs of any nation shall be administered, the agency of man has been altogether employed: God having never interposed by an authoritative mandate from heaven, except in the case of the Jewish people. The history of our own nation sufficiently informs us, that the changes which take place in human governments are the result of human deliberation, or of human force. Yet, in its original appointment, civil government proceeds from God himself. He has ordained, that man shall not be left in the state of the brute creation, every one independent of his fellow, and every one at liberty to follow the bent of his own inclinations, without any regard to the welfare of others: but that power shall be vested in some for the good of the community; and that every one shall be responsible to that power for his own conduct, as far as the welfare of the community is concerned. St. Paul expressly tells us, that there is no power, but of God; and that the powers that be, are ordained of God [Note: Rom 13:1.].]

To it we are to submit, for the Lords sake
[Power must, of course, be delegated to a great variety of persons, and in different degrees: and to it, in whomsoever it is vested, or in whatsoever degree, we are to yield that measure of submission which the laws require. We owe allegiance, primarily, to the king, as supreme; and, subordinately, to all other classes of magistrates or governors, who are appointed by him for the exercise of his authority in their respective jurisdictions. The obedience which we are to pay may be rendered more easy, or more difficult, by the personal character of him who exacts it: but it is due, not to the man, but to the office; and therefore it must be paid, even though the man who executes the office may be far from deserving the homage he requires. If only we recollect that Nero was the governor of the Roman empire at the time that the Apostle wrote his epistle to the Church at Rome; and that towards him, notwithstanding his great cruelty and his bitter persecution of all who bore the Christian name, the Apostle required all to shew the utmost reverence and submission; we shall see that there is no room for any person to withhold allegiance from the reigning monarch on account of any thing that there may be offensive in his personal character. The words of the Apostle are most decisive on this point: Let every soul be subject to the higher powers; for there is no power, but of God: the powers that be, are ordained of God. Whosoever therefore resisteth the power, even though it be exercised by a very Nero, resisteth the ordinance of God: and they that resist shall receive to themselves damnation [Note: Rom 13:1-2.]. Nor does this observation extend to the supreme governor alone; but to all, according to the measure of authority that is vested in them: and it is not only from fear of their displeasure that we are to render them this homage, but for conscience sake [Note: Rom 13:5.], or, as my text expresses it, for the Lords sake.]

How the Lord is interested in our performance of this duty, will appear, whilst we consider,

II.

The grounds and reasons of it

We are bound to yield submission to civil government because of,

1.

Its being altogether of Gods appointment

[The institution of government is from him, as has already been shewn. Moreover, the power that is exercised by earthly governors is Gods authority delegated to men, who are constituted his vicegerents upon earth. It is not man therefore, but God, whom we are called to obey: it is God, I say, in the person of the civil magistrate [Note: Num 16:11. 1Sa 8:7. with. Rom 13:4.]. We are to submit ourselves to man; for so is the will of God: and, in rendering to man the service that is due, we are to consider ourselves, not as the servants of men, but as the servants of God.

What need we further than this, to evince the indispensable necessity of submitting to civil government, and of obeying implicitly the laws which are enacted by the constituted authorities of the realm? If we are to obey God in the duties of the first table, so are we in those of the second also: and if, for the lords sake, we are to submit our-selves to the religious ordinances of God, so are we, with equal readiness, for his sake, to submit ourselves to every civil ordinance of man.]

2.

Its conduciveness to the public welfare

[Though authority may not always be exerted for the best ends, it is committed to men solely with a view to the public good. It is ordained for the restraining and punishing of evil-doers, and for the protection and benefit of those who do well. I need not occupy your time with shewing how great a mercy it is to under an equitable and active magistracy, who are engaged in enforcing the observance of the laws. Let us suppose only that the law were suspended through the land for the space of three days, and that every one were left to follow the bent of his own will without fear and without restraint: what misery, even during that short space of time, would pervade the whole kingdom! What scones of rapine, and violence, and lust, and cruelty, would pervade the whole country [Note: An awful picture of this state, when there was no king in Israel, but every one did that which was right in his own eyes, may be seen in Jdg 17:5-10; Jdg 19:1-2; Jdg 19:22-30; Jdg 20:1-48; Jdg 21:1-25. A juster picture cannot be conceived.]! Who would not be crying out for the restoration of legitimate authority, and bless God the very moment that he was permitted once more to experience the benefits of civil government? Who would not then feel happy in discharging his duty to that government, by a just payment of tribute and of custom, for the support of the legitimate authorities, and of the public weal? Then should we need no arguments to prove, that partial restraint is universal liberty; and that true freedom can be found only in such an exercise of our powers, as will consist with the freedom and happiness of all around us.]

3.

Its tendency to recommend religion

[God has special respect to this; as we should have also: It is His will that we should fulfil this duty, that by well-doing we may put to silence the ignorance of foolish men. The Jews were generally considered, and with great justice too, as averse to civil government, especially as maintained by heathens. They had received a civil code from God himself: and they could not endure that any thing should be withdrawn from it, or added to it. They had also been under a Theocracy [Note: 1Sa 12:12.]; even their kings being, as subordinate magistrates, appointed by him. They judged, therefore, that all other authority was an usurpation; and they were ready at all times, if possible, to throw off a foreign yoke. This being the known character of the Jews, (though it was in direct opposition to the command which God himself had given them, to seek the peace of the cities to which they should be carried captive, and to pray for them [Note: Jer 29:7.],) it was supposed that the same character attached to them after they became Christians, and that, in fact, it was the habit of the whole Christian world. It was in vain that Christians denied this imputation: their enemies were ignorant, wilfully ignorant, of their principles; and continued, in spite of all remonstrances, to load them with this reproach. Now, says the Apostle, it is the will of God that you should cut off all occasion for this calumny; and though you cannot hope to convince ignorant people, who do not know, and foolish people, who will not learn, yet you may, by well-doing, put them to silence; and so muzzle [Note: .] their ignorance and folly, that they may not be able to open their mouths against you.

This should be an object near to the heart of all the Lords people; and they should labour to accomplish it, for the Lords sake.]

After viewing your duty in this light, you will be prepared to consider,

III.

The manner in which it should be performed

It should be performed,

1.

With integrity of mind, as unto the Lord

[Christians were free, and had a right to assert their freedom. But, from what were they free? from obedience to civil magistrates? from those bonds which hold all society together? No: God forbid. They are, in these respects, under the same restraints as all other people under heaven. But, as Christians, they were free from the yoke of bondage, to which they had been subject in their Jewish state; and the command of God to them was, Stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage [Note: Gal 5:1.]. In like manner, those who had been converted from heathenism were freed from the various superstitions which, under their former state, they had been bound to observe: and though they should be under heathen governors, yet were they absolved from all allegiance to them in this respect, being now placed under the higher authority of God himself. Daniel, and the Hebrew Youths had done well in resisting the authority that would have kept them from honouring the true God, or have compelled them to transfer his honour to any created object. And the Apostles, when forbidden to preach in the name of Jesus, did well in answering, Whether it be right to hearken unto you, more than unto God, judge ye [Note: Act 4:19.]. The same liberty is transmitted to us also [Note: That Christians are free from guilt and condemnation, and from the power of sin, is all true; but nothing to the present purpose.]: and from whatever quarter a command may come, to omit what God enjoins, or to do what he forbids, our answer must be, We ought to obey God rather than men [Note: Act 5:29.]. But we must be careful not to make this liberty of ours a cloak for wickedness, [Note: .] and, under pretence of asserting our Christian liberty, to withhold from our civil governors that reverence which is their due. This is an observation of vast importance. There is in the human mind a restlessness and impatience of controul: there is also a proneness to enlarge or contract the bounds of duty, and the consequent demands of conscience, according as interest or inclination may bias our minds. Who does not see this as exhibited in others? and who has not reason to suspect this, as harboured in himself? I am well aware that this is a delicate subject, and especially when promulgated amongst persons who live under a free constitution, and have been taught to venerate the very name of liberty with an almost idolatrous regard. But the caution is the more necessary, on that very account: for, in proportion as we are tenacious of liberty, we are in danger of transgressing the bounds which God has prescribed, and of deluding ourselves with an idea, that we are only exercising the rights of British subjects, when we are, in fact, indulging a restless and factious spirit; a spirit, which, if it were opposed to us, we ourselves should be the foremost to condemn: for there are no persons more ready to cry out against the exercise of liberty in others, than those who are most clamorous for the maintenance of it in themselves. Let the Apostles caution, then, be well received, and duly attended to. We are all concerned to know what spirit we are of, and to do that only which God himself will approve: and let me not be thought to be advocating the cause of a party, whilst I declare what is really and truly the mind of God. We are greatly exposed to self-deception in this matter. And we have seen it prevailing, to a very awful extent, in this kingdom, not only at the time of the French revolution, but at more recent periods. We have seen religious persons uniting with those who were openly regardless both of God and man, and with an unhallowed zeal countenancing the most lawless proceedings. Surely, if the true character of Gods people be, that they are the quiet in the land [Note: Psa 35:20.], these persons would do well to consider whether they are not carried by a partyspirit beyond what Christ or his Apostles ever practised, or ever sanctioned, and whether they would not honour their profession more by attending to the caution given them in my text. And I the rather say this, because religion has of late been grievously scandalized by the departure of multitudes from Christian duty in this particular.]

2.

With an harmonious attention to all other duties

[In all Christian duties there is a perfect harmony: no one of them is in any degree opposed to any other. In the pursuits of earthly men, it is necessary to check one propensity, in order to indulge another. A man who is ambitious, and yet covetous, must sacrifice, in a measure, his love either of honour or of wealth; because the line he must pursue in the prosecution of the one, must impede him in the pursuit of the other. But the Christian, in the performance of his duties, finds no such counteracting influence: he may serve God in the utmost perfection, and yet not be defective in any duty which he owes to man. Let no duty then be neglected: but, as all are compatible with submission to civil government, so, if performed in their proper manner, they will all contribute to advance, rather than obstruct, the best possible execution of our social obligations.
Honour all men. There is no man who does not claim at our hands a measure of respect. Those who excel in wisdom and goodness are doubtless entitled to a larger share. But even the most unworthy object is not to be despised; forasmuch as he was made after the similitude of God [Note: Jam 3:9.], and has been redeemed by the blood of Gods only dear Son, and may, for aught that we know, become a child of God, and an heir of his eternal glory.

Yet, doubtless, we must with a more especial affection love the brotherhood. The saints, to whatever nation or sect they belong, ought to be dear to us: for with God there is no respect of persons: there is neither Jew, nor Greek, Barbarian, Scythian, bond, nor free; but all are regarded as one in Christ Jesus [Note: Gal 3:28. Col 3:11.]. They are all members of his mystical body, yea, members one of another [Note: 1Co 12:12. Eph 4:25.]: and though we are to do good unto all men, there is a special obligation upon us to do good unto them that are of the household of faith [Note: Gal 6:10.]. Towards the world we should feel a love of benevolence: but towards the saints, a love of complacency. We are united to them in the closest bonds; and should love them with a pure heart, fervently and intensely [Note: 1Pe 1:22. the Greek.].

We must fear God also. Our regards must not he confined to man: they must soar upwards to God; and be fixed on him supremely. We must love man; but not fear him: whereas God must be the object both of love and fear. Nothing under heaven must induce us to displease him. All the creatures in the universe are to be withstood, if they enjoin what is contrary to his revealed will: for his commands are of paramount obligation; and life itself must be sacrificed rather than the least of them be violated by us. If, however, so painful a necessity arise as that of disobedience to an earthly governor, we must shew clearly, in the whole of our conduct, that our opposition is the offspring, not of a contentious mind, but of a pious regard to superior authority.

Together with all this, we must honour the king. Whatever is good in him, we must delight to applaud: and, if there be any thing in him of human infirmity, we must readily cast a veil over it, and make due allowance for the temptations with which he is surrounded, and for the weaknesses of our common nature. Viewing him as Gods representative, we must honour him in our hearts; and be ready to shield him against every adversary, and to concur with him in all his endeavours for the welfare of his people. If he appear disposed to exceed the powers which are assigned to him by law, we are not to indulge in strains of querulous invective: for even against the devil himself would not Michael bring a railing accusation; but temperately said, The Lord rebuke thee [Note: Jude, ver. 8, 9.]. And, if an archangel so restrained the emotions of his mind, much more should we, who are expressly enjoined not to despise dominion, or to speak evil of dignities. Whatever methods of redress the constitution prescribes, we may certainly use: but we should use them, not in a spirit of clamourous opposition, but in the spirit of Him who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to Him that judgeth righteously [Note: 1Pe 2:23.].

In a word, we are to maintain an harmonious regard to all our duties; compromising none, forgetting none. We must be conscientiously intent on all; rendering unto Csar the things which are Csars, and unto God the things which are Gods [Note: Mat 22:21.].]

I cannot close this subject better than by desiring you all devoutly to unite with me in the following prayer

Almighty God, whose kingdom is everlasting, and power infinite, have mercy upon the whole Church; and so rule the heart of thy chosen servant * * * * * our king and governor, that he, knowing whose minister he is, may above all things seek thy honour and glory: and that we, and all his subjects, duly considering whose authority he hath, may faithfully serve, honour, and obey him, in thee, and for thee, according to thy blessed word and ordinance, through Jesus Christ our Lord. Amen.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

Ver. 13. Submit to every ordinance ] That is, although the ordinance or government in the manner of its constitution be from man, yet because of the necessity of its institution it is from God; submit to it, though of man, for the Lord’s sake. (Fuller’s Answer to Dr Fern.) For although it is called here man’s creature or ordinance, either in respect of man the subject, by whom it is exercised, or man the object, about whom it is conversant, or of man the end, to whose emolument it tendeth; yet it is still the gift and institution of God, the primary author and provident ordaiuer. A Deo sane est sive iubente, sive sinente , Of God it is surely, either so commanding or so suffering it to be, saith Augustine (contra Faust. Man xxii. 7.).

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13 17 .] Exhortation to subjection to secular rule .

Fuente: Henry Alford’s Greek Testament

13 .] Be subjected (aor. pass. with a quasimiddle sense, given by the aorist coupled with the fact of the command: be in a condition of having been subjected: on the medial signification of aorists passive in N. T. see on ch. 1Pe 5:6 ) to every human institution (“quod creat et condit homo,” Luth. Such, and not “ every human creature ,” as Syr., Erasm., Estius, Pott, De Wette, is the meaning. The latter would stultify what follows: for it is not to the king as a man, but to the king as a human institution, that we are to be subject. And so c., , , . It is no objection to this, that all powers are ordained of God: for that consideration does not come into notice in these words, but in those which follow, . . Here , it is the lower side of such institutions, the fact of their being ordained and upheld by men, that is brought into sight) for the Lord’s sake (i. e. Christ’s: with St. Peter, except in O. T. citations, is always our Lord. And here there is additional reason, for that He, the Head of all principality and power, is yet in us his members subject to them, until the day when all shall be put under His feet): whether to king (general, but, from the nature of the case as regarded those to whom the Epistle is addressed, here the Roman Emperor) as supereminent (“qui ita imperat, ut ab aliis hominibus ipsi non imperetur,” Gerh.),

Fuente: Henry Alford’s Greek Testament

1Pe 2:13-17 . The duty of the Christian towards the State; compare Rom 13:1-7 . , every human institution , including rulers (14), masters (18), and husbands (1Pe 3:1 ). is used ordinarily in many senses, e.g. , of peopling a country, of founding a city, of setting up games, feasts, altar, etc. In Biblical Greek and its descendants it is appropriated to creation . Here is apparently selected as the most comprehensive word available; and the acquired connotation creation by God is ruled out by the adjective . It thus refers to all human institutions which man set up with the object of maintaining the world which God created. , for the sake of the Lord . may be (1) retrospective i.e. , because Jesus said, Render what is Csar’s to Csar or , generally, because God is the source of all duly-constituted authority; or (2) prospective for the sake of Jesus ( Jehovah ); your loyalty redounding to the credit of your Master in heaven. , the Roman Emperor, as in Rev 17:9 , etc.; Josephus B.J., ver 136, v. infra . , pre-eminent, supreme, absolute , as in Sap. 6:5, where corresponds to those who are underlings of His Sovereignty (4), to whom power was given from the Lord (3); cf. below. , properly Governors of provinces , but Plutarch uses the singular = Imperator . Peter rather follows the conventional rendering of the saying of Jesus, , interpreted in the light of popular usage ( cf. Luk 21:12 ) or of Jer 39:3 , . Contrast vague general term, which St. Paul employed before his visit to Rome. ., as being sent through the Emperor . implies that the governors are sent by God acting through the Emperor; so Rom 13:1-7 ( cf. Sap. 6:3) and Joh 19:11 , . , . . . The ruler executes God’s vengeance (Rom 12:19 ) and voices God’s approval (Psa 22:25 , ). The former function of governors has naturally become prominent, the latter is exemplified in the crowns, decrees and panegyrics with which the Greek and Jewish States rewarded their benefactors if not mere well-doers. since this is so (referring to 13 f.) God’s will is that ( cf. Mat 18:14 , where refers to the preceding parable) rather than God’s will is thus namely that or well-doing thus . Since God has set up governors who express His approval of well-doers, you as well-doers will receive official praise and thus be enabled to silence the slanderers. St. Peter is thinking of the verdict pronounced in the case of St. Paul and of Jesus himself. , (1) muzzle (1Co 9:9 ), (2) silence as Jesus did (Mat 22:34 , ). , a rare word perhaps borrowed from Job 35:16 , , He multiplieth words without knowledge . In 1Co 15:34 , , it is derived from Sap. 13:1, . It is the opposite of ( , Plato, Soph., 267 B) cf. , of Jews who crucified Jesus, Act 3:17 . = the foolish men who calumniate you (12). . is very common in the Wisdom literature (especially Proverbs); as used by Our Lord (Luk 11:40 ) and St. Paul (2Co 11 ); it implies lack of insight, a point of view determined by external appearances.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Pe 2:13-17

13Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15For such is the will of God that by doing right you may silence the ignorance of foolish men. 16Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. 17Honor all people, love the brotherhood, fear God, honor the king.

1Pe 2:13 “submit” This is an aorist passive imperative, but NASB and NKJV translate it as a middle (cf. 1Pe 2:18). “Yourselves” is not in the Greek text. It implies that they are to make a decisive choice to submit (cf. 1Pe 2:18; 1Pe 3:1). This is a military term used for the chain of command. It literally means “to arrange oneself under authority.” This is a common theme of Peter (cf. 1Pe 2:13; 1Pe 2:18; 1Pe 3:1; 1Pe 3:5; 1Pe 3:22; 1Pe 5:5). Submission does not imply inequality, for Jesus is described by this term. It is an attitude of service under authority. In Eph 5:21 it is one of the five characteristics of the Spirit-filled life (mutual submission to one another in Christ).

SPECIAL TOPIC: SUBMISSION (HUPOTASS)

“for the Lord’s sake” This is the motive for all of our actions (cf. 1Pe 4:11; 1Co 10:31; Col 3:17; Eph 6:5).

“to every human institution” For “institution” see Special Topic at Mar 10:6. From what follows, this is an admonition to submit to governmental or civil authority, much like Rom 13:1-7 and Tit 3:1. This is all the more significant in light of the governmental persecution these believers faced. It is uncertain whether the persecution was Jewish, pagan, local government, or Empire wide. Our strongest witness to the power of the gospel is in times of persecution. Our attitude, words, and actions when unfairly treated cause unbelievers to take notice.

SPECIAL TOPIC: HUMAN GOVERNMENT

“as the one in authority” This term in Classical Greek meant “the human founder of a city”; however, in the NT it is always used of God’s authority (cf. Mat 22:21; Rom 13:1-7; 1Ti 2:1-7; Tit 3:1-8), which is often given to human organizations. God prefers order over anarchy.

1Pe 2:14 “or to governors as sent by him” This is a Present passive participle. God is in control of all things. This text does not teach “the divine right of Kings,” but affirms that God supports law and order (i.e., a stable society) over anarchy.

The pronoun “him” could refer to (1) God or (2) the governor.

“for the punishment of evildoers” Government has the God-given authority to maintain order and to restrain and punish disorder. Capital punishment is one form of this mandate (cf. Rom 13:4; Act 25:11).

1Pe 2:15 “For such is the will of God” See Special Topic below.

SPECIAL TOPIC: THE WILL (thelma) OF GOD

“silence” This is literally “muzzle” (cf. Mar 1:25; Mar 4:39).

“the ignorance” This refers to someone who lacks spiritual discernment (cf. 1Co 15:34).

“of foolish men” This term is listed in a series of sins in Mar 7:22. It describes unbelieving Jewish teachers in Rom 3:20, but it is used to describe believers in Eph 5:17. Therefore, it implies a lazy mental state that affects both the saved and the unsaved. Here it refers to uninformed pagans who are accusing believers of things which are not true (cf. 1Pe 2:12).

1Pe 2:16 “Act as free men” This is an implied imperative (cf. NASB, TEV, NIV). It is in contrast to the pagans who are slaves to sin. Believers have the choice. Jesus has freed them from the mastery of sin (cf. Romans 6), but often they use their new freedom to choose sin again.

“do not use your freedom as a coverage for evil” This is literally “having” (a present active participle) negated, used as an imperative. How often our freedom becomes a license (cf. 1Co 8:9; Gal 5:13) instead of a sacrificial living witness (cf. Rom 14:1 to Rom 15:13). Freedom always brings responsibility but be careful of legalism or ritualism (cf. 1 Corinthians 8-10; Col 2:16-23). Believers are now free from sin to serve God (cf. Romans 6) and each other (cf. 1Co 9:19-23).

“but use it as bondslaves of God” Believers have been freed from sin and are now free to serve God (cf. Rom 6:22).

1Pe 2:17 “Honor all people” This is an aorist active imperative, the first of four stark summary commands in 1Pe 2:17. This means to recognize the worth of all humans in God’s sight (cf. Gen 1:26-27; Joh 3:16) and to live so as to attract them to faith in Christ (cf. Mat 28:18-20; Luk 24:47; Act 1:8).

“love the brotherhood” This is a present active imperative. Christians must continue to love each other (cf. 1Pe 1:22; Joh 13:34; Joh 15:12; Joh 15:17; Rom 12:10; 1Th 4:9; Heb 13:1; 1Jn 2:7-8; 1Jn 3:11; 1Jn 3:23; 1Jn 4:1; 1Jn 4:11; 2Jn 1:5). Love is the true evidence that we know God, that we have trusted Christ, and that we are guided by the Spirit. It is the family characteristic of God. Believers are to love all humans for the sake of the gospel and love other Christians because they are part of the family of God.

“fear God” This is a present middle (deponent) imperative (cf. Job 28:28; Psa 111:10; Pro 1:7; Pro 15:33). We get the English word “phobia” from this Greek word. It is used in the sense of awe and respect. All believers’ actions must issue from their relationship with and respect for God!

“honor the king” These last two present imperatives may be an allusion to Pro 24:21. Remember in Peter’s day that the Emperor was Nero (cf. 1Pe 2:13)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Submit. Same word in 1Pe 2:18 (subject).

ordinance. Greek. ktisis. Always translated “creature” or “creation”, except Heb 9:11 and here.

of man = human. Greek. anthropinos. See Rom 6:19.

for, &c. = on account of (App-104. 1Pe 2:2) the Lord.

supreme. Same as “higher”, Rom 18:1.

Fuente: Companion Bible Notes, Appendices and Graphics

13-17.] Exhortation to subjection to secular rule.

Fuente: The Greek Testament

1Pe 2:13. , to every creation of man) A king or Csar is called a creation, and so are governors sent by him; the abstract being put by Metonymia for the concrete, as in political language the phrase, cine Creator, to create a magistrate, is often used (comp. , a building, Heb 9:11): hence the word every is divided by the words, whether, or. And they are called creations of man, because they govern the affairs of men, after the manner of men: which saying savours of the heavenly perception (sense) of the apostle, raised above all human things. And under this very name, they who have attained to the nobility of faith, might look down upon the whole of that creation. Peter guards against this, and orders them to submit themselves, for the sake of the Lord Christ, who once became subject, though all things are subject to Him.-, on account of) The highest obligation, by the name of Jesus Christ, whose honour is at stake.-, to the king) Csar. For they were Roman provinces into which Peter was sending. The Jewish zealots refused obedience.-, supreme) Among the French, Souverain.

Fuente: Gnomon of the New Testament

1Pe 2:13-17

2. SUBMISSION TO CIVIL RULERS

(1Pe 2:13-17)

13 Be subject to every ordinance of man for the Lord’s sake:–One of the most common slanders uttered against the early disciples by the enemies of Christianity was that they were disorderly in conduct, and disposed to disregard the edicts of civil authority. In Thessalonica, for example, it was charged that “they act contrary to the decrees of Caesar.” (Act 17:7.) To refute such slanders, and to give special emphasis to those matters most likely to be observed by people in general, the apostle, from a discussion of general precepts dealing with conduct before unbelievers in general, passes to specific exhortation with reference to the conduct of Christians in relation to the secular authorities.

“Be subject” is from hupotagete, aorist passive of hupotasso, here used with the force of the middle, signifying to place one’s self under subjection; to render one’s self subordinate. The word occurs in Rom 8:20; 1Co 14:32; 1Co 15:27; Luk 2:51, and often elsewhere in the New Testament. Peter uses it again in 3:22, in the phrase, “angels and authorities and powers being made subject unto him.”

“Ordinance” (ktisis), literally “a creation,” and so translated in Rom 1:20 and Col 1:15, denotes that which has been made, and the prepositional phrase “of man” indicates that the creation contemplated is human in origin. The Greeks and Romans were accustomed to describe the appointment of officers as the creation of them; and here, the reference is to the institution, which they administered–the civil government. Peter thus exhorted those to whom he wrote to put themselves in submission to the prevailing and secular power. It should be observed that neither here nor elsewhere in the scriptures do the sacred writers designate any special form of government to which Christians are to subject themselves, or attempt to determine the type of government best suited to their needs. Aware that the saints would have no choice in the nature of the secular power under which they lived, these writers concerned themselves solely with the conduct which should characterize them, regardless of the form of government to which they owed allegiance. Whether the government was monarchal, democratic, or totalitarian, the obligation was the same. Christians under it were “to be subject to every ordinance of man.” It is noteworthy that the form of government which then obtained was dictatorial, totalitarian, and tyrannical; and the men who dispensed the laws thereof were corrupt, depraved, and dissolute in the extreme. That the Christian’s allegiance thereto was not unconditional, however, follows from the fact that the apostle who penned the words of this text himself disregarded the edicts of constituted authority when forbidden to preach in the name of Jesus. “But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard.” (Act 4:1-22.)

When the law of God and the edicts of men are not in conflict, the Christian is obligated to obey both. When conflict exists, he must disregard the secular for the divine. Peter announced the principles that must govern in all such cases when he said, “We must obey God rather than men.” (Act 5:29.)

The submission here enjoined by the apostle was not to be from motives purely human, nor from the fear of punishment which follows disobedience, but because “the powers that be are ordained of God (Rom 13:1 ff.), and to be in subjection to them is to be in subjection to God, who ordained them. The submission contemplated is to be “for the Lord’s sake,” i.e., because he commanded it (Mat 17:26-27), and his name is honored as the leader of those rendering such submission.

Whether to the king, as supreme; –The king alluded to was the infamous Nero, emperor of Rome, and one of the most wicked, depraved and ungodly kings who ever reigned. Under him Paul suffered martyrdom; under him, multitudes of saints died rather than renounce the faith once delivered to the saints. These to whom Peter wrote were admonished to obey him, wicked though he was, since he derived his powers from God who ordains civil government. (Rom 13:1.) Because God does not determine the form of government under which his people live, or arbitrarily select the ruler, wicked men are often elevated to positions of authority therein. An example will be seen in Joh 19:11.

The word “supreme” is the same adjective as that translated “higher” in the phrase “higher powers” in Rom 13:1. It is used here to distinguish between the rulers in the highest position and those in more obscure places and who derived their powers through (verse 14) the king.

14 Or unto governors, as sent by him for vengeance on evildoers and for praise to them that do well.–The “governors” were the proconsuls and magistrates of the provinces, subordinate officials variously designated as “Asiarchs,” town clerks, proconsuls, etc. (Act 19:31; Act 19:35; Act 19:38.) The word “governors” means leaders (from hegeomai, to lead).

“By him” is, in the Greek text, literally “through him” (di’autou), the pronoun “him” referring to the king (verse 13), and not the Lord. Peter’s design here was to show that these “governors” exercised their powers by virtue of the supreme authority of the king by whom they were sent. The purpose for which this was done–the design, incidentally, of all civil authority –was (a) to punish the wicked, and (b) encourage good works by protecting those engaged therein. It is significant that throughout this passage there is similarity in form and in meaning to that of Paul in the well-known passage in Rom 13:1-7.

The obligation of the Christian to conform to the laws of the land in which he lives, even though the government itself is corrupt, and the officials who administer the laws depraved, is here, and in the passage above alluded to by Paul, clearly taught. The test is simply this: is the edict in harmony with the law of God? If yes, it must be obeyed whatever the nature of the government, and despite the depravity of its officials; if no, it must be resisted, however worthy the government and benevolent its rulers in other respects. This principle admits of no exceptions. It is fatal to disregard it.

15 For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men:–Instead of indulging in vehement vindication of their character and conduct, of foolish men:16 as free, and not the saints to whom Peter wrote were admonished to make their good deeds the most conspicuous feature of their lives, this being the most effective defence available to them against the false and malicious slanders which they were suffering at the hands of their enemies. “For so” (outos esti), “in this way,” the will of God was discharged. This was the manner in which God wanted them to defend themselves against such attacks; and it is the way he waits us to meet such today. “Silence,” in the text, is from phimoun, present infinitive active of phimoo, literally, to muzzle, to gag; thus, figuratively, to silence. Instances of its literal meaning, and where it is thus rendered are 1Co 9:9 and 1Ti 5:18. Here, metaphorically, wicked men were to be muzzled, and the muzzle to be used was the saints’ good deeds! As a muzzle renders even a vicious and ill-tempered dog harmless, so the godly behavior of Christians effectively muzzles their most malevolent foes.

The “ignorance” designated was not merely the lack of information characteristic of the uninformed (agnoia), but a type of ignorance that is willful, persistent, and disgraceful in nature (agnosia). It is the same as that which Paul regarded as shameful in 1Co 15:34. “Foolish” (aphron), senseless, indicates an evil condition not only of the mind but also of the heart, i.e., folly preceding not simply from lack of understanding, but from evil and corrupt motives also. The article appears before the word foolish in the text, thus designating these foolish men as a .special class engaged in slandering the children of God, and not simply foolish men in general.

16 As free, and not using your freedom for a cloak of wickedness, but as bondservants of God.–Though they were free, the freedom which Peter’s readers enjoyed was not license to ungodly indulgence. New Testament writers, and Paul particularly, gave much emphasis to the fact that children of God are free (Gal 5:1), free from the law, free from sin, free from fear, but with many cautions that this freedom must be kept within circumscribed bounds. Men were, in that day, especially disposed to allege their freedom as ground for disregarding the sanctions of the law, and as license to fleshly indulgence. Some Gentile sects confusing liberty with libertinism, maintained that grace meant deliverance from all law (a view likewise held today by those who subscribe to the doctrine of impossibility of apostasy), and the Jews, on the plea that they were in possession of the oracles of God, often claimed immunity from law originating with man.

To guard his readers against such wicked conclusions, Peter penned these words of caution. They were to remember that, though free, they were under definite obligation and with responsibilities not to be disregarded. These the apostle presented both negatively and positively. (a) This freedom they enjoyed was not to be used as a cloak (covering, veil) for wickedness; (b) instead, they were to live as “bondservants” of God. Free, they were, nevertheless, servants; the paradox being a well known Christian characteristic. There is indeed no such thing as absolute personal liberty. Liberty without restraint is license; and unrestrained license is abject bondage. The alcoholic, the dope addict, because they recognize no restraint, are in the most helpless slavery.

17 Honor all men. Love the brotherhood. Fear God. Honor the king.–Four rules of conduct are here designated. The first, “honor all men,” being more general than the others, is in the aorist tense; the last three are present imperatives. As occasion arises, all men are to be honored; the brotherhood is to be continuously loved, God is evermore to be feared, and there is a constant, unceasing obligation to honor the king where such form of government exists. Inasmuch as all men have in them the image of God, however greatly marred it may be, they are to be accorded the respect that is their due. The “brotherhood” is the church of the Lord in its aggregate sense; the affection we are admonished to feel for it is the love which obtains between those of the same family with common parentage, common interests, and common aims. Though not as universal as the command of the Lord in Mat 5:44, “love your enemies,” the special love which Christians are to feel for each other by no means excludes the love there enjoined for our enemies. The injunction to “fear God” and “honor the king,” being so closely joined, suggests a relationship between them. To “fear God” is to show him holy, reverential awe; and to “honor the king” is to accord him the respect that is due one in such a position of authority. The “fear” we are to feel for God is not dread nor terror; it is rather fear of offending, of causing pain through misconduct. “The fear (Hebrew yirah, reverence) of Jehovah is the beginning of knowledge.” (Pro 1:7.) Though we do not live under a monarchy such as was characteristic of the saints to whom Peter wrote, the principle applies to the public servants empowered to administer the laws of the land, and these we are to honor.

Commentary on 1Pe 2:13-17 by N.T. Caton

1Pe 2:13-Submit yourselves to every ordinance of man.

Be obedient to the laws of the government where you may sojourn. Christianity does not require any of its devotees to be insurrectionists; upon the contrary, it is the Lord’s will that we as Christians obey human laws.

1Pe 2:13 –Whether it be to the king.

The addressed ones were subjects of the emperor at Rome. He is here called king. To him Peter tells them to submit.

1Pe 2:13 –As supreme.

The king is placed in authority. He is supreme, so far as the earthly power is concerned, and while living in his territory recognize his authority.

1Pe 2:14-Or unto governors.

These, as rulers, are placed over provinces by the emperor, and as such are sent by him to punish evil-doers, and to praise such as do not break the law.

1Pe 2:15-For so is the will of God.

You will put to silence the calumny that because of your faith you were law-breakers. Their calumny was in consequence of their ignorance, and also their wickedness. It is God’s will that you silence these slanderers by your good conduct.

1Pe 2:16-As free, and not using your liberty for a cloak.

Christians are free from the law of sin. They are no longer under bondage to it, but you must not use this liberty as a covering for wrong-doing.

1Pe 2:16 –But as the servants of God.

You are the Lord’s bondmen, and you live as his bondsmen, observing all of his laws. These lead you away from all evil conduct or wrong-doing.

1Pe 2:17-Honor all men.

That is, those to whom honor is due. Have respect to men in every station in life. Some may occupy stations of honor, some stations of profit. Show no disregard to any.

1Pe 2:17 –Love the brotherhood.

Our Savior has set us the example. It is his command; love the brethren.

1Pe 2:17 –Fear God.

Not in dread, but in reverence. God is our Father. He loves us. We fear him when we walk before him blameless, doing his will

1Pe 2:17 –Honor the king.

This is done when we obey his laws, which are designed to restrain the lawless.

Commentary on 1Pe 2:13-17 by Burton Coffman

1Pe 2:13-14 –Be subject to every ordinance of man for the Lord’s sake, whether to the king, as supreme; or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well.

Be subject … This means “submit, or obey”; and “It is the key word in this epistle, occurring here and in 1Pe 2:18; 1Pe 3:1 1Pe 3:5 1Pe 3:22, and in 1Pe 5:5, six times in all.”[37]

To every ordinance of man … Macknight translated this “to every human creation of magistrates,”[38]making it clear that Peter rejected the sophistry of the zealots who maintained that obedience was due only to those magistrates appointed by God. Yes, it is human governments which Peter here commanded Christians to obey. This command is not absolute, as the next phrase indicates.

For the Lord’s sake … Jesus is still Lord; and under certain circumstances, Peter himself affirmed that “We must obey God rather than men” (Act 5:29).

Whether to the king, as supreme … One might have expected Peter to say, “to the emperor, as supreme,” but the meaning is the same.

By “the king” is meant the Roman emperor, who was frequently so described by the Greek writers. Nero was emperor when St. Peter wrote. Christians were to obey even him, wicked tyrant as he was; for his power was given him from above, as the Lord himself had said of Pilate (Joh 19:11).[39]

The existence of human governments is here revealed to be of God; and this is not hard to understand when the alternative chaos that would ensue without them is contemplated. Even the worst of governments is better than none at all. For full discussion of the Christian and the state, see in my Commentary on Romans, pp. 447-450.

Or unto governors, as sent by him … Actually in Rome at the time of Peter’s writing, the emperor was the only actual ruler, the many governors of the provinces being no more than deputies whose authority and tenure were subject absolutely to the whim of the current Caesar. Among such governors mentioned in the New Testament were Pilate, Felix, and Festus.

For vengeance on evil-doers and for praise to them that do well … This states the general purpose of human governments and may not be understood as a declaration that the governors sent by Nero were scrupulous to observe such guidelines.

[37] C. J. Polkinghorne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 590.

[38] James Macknight, op. cit., p. 459.

[39] B. C. Caffin, op. cit., p. 73.

1Pe 2:15 –For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men:

So is the will of God … refers to the institution and continuity of human governments.

That by well-doing ye should put to silence the ignorance of foolish men … There is a charge in this that the slanders of the Christians were grounded in the ignorance and foolishness of their accusers; but there is a definite culpability both in such ignorance and in such foolishness. “In the Bible, `foolish’ is often used in the sense of evil-disposed or wicked.”[40] Also, the kind of ignorance that repeats a vicious slander without checking the truth of it is likewise reprehensible.

Put to silence … “The original word here properly signifies to muzzle a beast, to hinder it from eating, or from biting.”[41] Peter’s method of doing this, of course, was that of doing so by righteous conduct. As Barnes said, “One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.”[42]

Is our situation with reference to government today any different from that when Peter penned his epistle? There is, of course, the principle that in a democratic society, the people themselves are those who govern; and there is a vast difference in that. The difference, however, still does not license illegal and rebellious behavior against the duly constituted authorities. The great practical difference is that a Christian should actively participate in the affairs of his government. Agreement is felt with Barclay who said that “It is tragic that so few Christians really fulfill their obligation to the state and the society in which they live.”[43]

[40] Albert Barnes, Notes on the New Testament, 1Peter (Grand Rapids, Michigan: Baker Book House, 1953), p. 146.

[41] James Macknight, op. cit., p. 460.

[42] Albert Barnes, op. cit., p. 147.

[43] William Barclay, op. cit., p. 206.

1Pe 2:16 –as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.

“The meaning of this verse is that Christian freedom must show itself, not in license, but in willing obedience to constituted authorities.”[44] It has been supposed by some that a few Christians might actually have vaunted a freedom contrary to these words, claiming to be above the state and speaking contemptuously of human governments. Such an attitude of course would have further antagonized and aroused their enemies. Mason warned that no Christian “should mistake the nature of his Christian liberty so as to dream of an exemption from obedience either to God or man.”[45] It is evident that there are many today who have done exactly that, even claiming that it is not necessary or essential for them to obey even God!

[44] B. C. Caffin, op. cit., p. 74.

[45] A. J. Mason, op. cit., p. 407.

1Pe 2:17 –Honor all men. Love the brotherhood. Fear God. Honor the king.

It is perhaps best to understand this verse in two parts: (1) honor all men, but go much further than this and love the brotherhood particularly, and (2) fear God first, and in all that is consistent with the fear of God, honor the king. It appears that “fear God,” standing just ahead of “honor the king,” has some qualification in it with reference to the latter command. It is much like the Saviour’s admonition to “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” (Mat 22:11).

Honor all men … This is a difficult commandment, but no more so than Paul’s admonition for every man to “count others better than himself’ (Php 2:3). See comment on this under that reference in my Commentary on Philippians. Every man is entitled to honor because of one trait or another.

Love the brotherhood … Paul also commanded the same thing (Gal 6:10). The Greek term for “brotherhood” which Peter used here and in 1Pe 5:9 occurs nowhere else in the New Testament.[46]

Fear God … The beginning of all spiritual wisdom is in this (Pro 6:7); and the commandment is actually a short form of the entire duty of man (Ecc 12:13).

ENDNOTE:

[46] C. J. Polkinghorne, op. cit., p. 591.

Fuente: Old and New Testaments Restoration Commentary

Pro 17:11, Pro 24:21, Jer 29:7, Mat 22:21, Mar 12:17, Luk 20:25, Rom 13:1-7, Eph 5:21, 1Ti 2:1, 1Ti 2:2, Tit 3:1, 2Pe 2:10, Jud 1:8 -10

Reciprocal: Num 16:12 – General Deu 17:11 – According to Jos 1:16 – General 1Sa 10:25 – General 2Ch 19:5 – General Ezr 4:12 – rebellious Neh 6:6 – It is reported Ecc 8:2 – I counsel Mat 6:18 – appear Luk 21:12 – for Rom 13:2 – ordinance Rom 13:3 – Wilt Rom 13:5 – ye Eph 6:1 – in Col 3:23 – as Jam 4:7 – Submit

Fuente: The Treasury of Scripture Knowledge

1Pe 2:13. Submit yourselves. The Lord wants his people to be law-abiding citizens of the nations in which they live. Paul teaches this obligation in Rom 13:1-7. However, this command is subject to the proviso stated in Act 5:29; when the law of man conflicts with those of God then it is the duty of Christians to obey the latter. Whether it be to the king, as supreme. In some countries the highest temporal ruler is called a king, and if disciples live there it is their duty to respect him.

Fuente: Combined Bible Commentary

1Pe 2:13. Submit yourselves. The verb has this middle sense here rather than the purely passive force of be subjected, or (as the R.V. puts it) be subject.

to every human institution. The noun is variously rendered in our A. V. creation (Mar 10:16; Mar 13:19; Rom 1:20; Rom 8:22; 2Pe 3:4; Rev 3:14), creature (Mar 16:15; Rom 1:25; Rom 8:19-21; Rom 8:39; 2Co 5:17; Gal 6:15; Col 1:15; Col 1:23; Heb 4:13), building (Heb 9:11), and ordinance (only here). In the New Testament it appears to denote the act of creation (Rom 1:20), anything created, the creature (Rom 1:25; Rom 8:39; Heb 4:13, etc.), the complex of created things, the creation (Mar 10:6; Mar 10:13; Mar 10:19; 2Pe 3:4, etc.), mankind as a whole (Mar 16:15, etc.), nature as distinguished from man (Rom 8:19-21); while it is also used metaphorically of the new creature. Hence some (e.g. de Wette, Erasmus, etc.) take the sense here to be = to every human creature; which manifestly would mean too much. In classical Greek the term, however, means the act of setting up, founding, or instituting something, and here, therefore, it is generally taken to mean something that is established, an institution or ordinance. It is not to be limited, however, to magistracy only, or to persons in authority, or to magisterial laws (Luther), but is to be taken in the absolute sense, embracing under it all the different forms, kingship, magistracy, and the rest, which follow. It is described as human, not exactly in the sense of being founded on the necessities of human society (Lillie), or as dealing only with things pertaining to man in contrast with other institutions which deal with things pertaining to God; but either (as most interpret it) in the sense of being established by man, or (with Hofmann, and now Huther, etc.) in the sense of applying to man, ordering mans social and political life and relations. The latter view is favoured both by the fact that the cognate verb (the proper force of which reappears in this exceptional use of the noun) seems never to be used in the New Testament of merely human agency, and by the consideration that subjection to every ordinance which man himself may set up seems too wide a charge.

for the Lords sake. The spirit which should animate us in practising such submission is thus solemnly added. And that is the spirit which recognises something Divine in human institutions (as Wiesinger perhaps rather vaguely puts it), or better, the spirit of consideration for Christ, who would be dishonoured by the opposite (Hofmann), or more simply, the thought that Christ wills it so. This pregnant statement of motive, therefore, elevates incalculably the duty itself. It implies that our submission will come short of its standard if the duty is viewed as a merely secular thing, or if the Divine purpose in civil institutions and Christs interest in them are not acknowledged. It shows, too, that the very thing which might seem to weaken the sense of ordinary civil and political obligation, namely the peculiar duty of loyalty to Christ as Head, makes such obligation a more sacred and binding one to the Christian.

whether to the king as sovereign. Peter passes now from institutions in the abstract to their concrete representation in persons. The subjection which is inculcated to the former is inculcated to the latter, and in both cases with equal lack of qualification. He does not pause to pronounce on different kinds of government, constitutional, despotic, or other, or to adjust his statement of the duty in relation to the different characters of administrations and administrators. He takes the things and the persons as they then were, and, on high spiritual grounds, recommends an inoffensive and respectful attitude towards them. While he speaks of them with the same breadth of spirit as Paul (e.g. in Rom 13:1-7), his standpoint is not quite the same. He does not deal with them here as Paul does there, in respect of what they are as powers ordained of God, but simply in respect of this duty of submission. Hence he can speak absolutely. For the duty of submission must stand even when positive obedience cannot be rendered, and when (as in his own case, Act 3:19, Act 5:28-32, Act 5:40-42) the mistake or abuse of the powers that be forces us to say, We must obey God rather than men. Peters statement is something essentially different from any so-called doctrine of Divine right or passive obedience. Writing as he is to Roman provinces, he signalizes first of all the Roman Emperor. To him submission is due on the broad ground of his sovereignty; for no comparison is meant here between him and other rulers, such as the supreme of the A. V. may suggest He is designated by a title (occurring also in Mat 10:18; Mat 14:9; Joh 19:15; 1Ti 2:2, etc.) which would be appropriate enough on the lips of non-Romans, as the Greek language had no term exactly equivalent to the Latin word for Emperor, or in subject territories, but not in Rome itself. Horace (Carm. iv. 14) might name the Emperor Augustus lord of the world, but not king! The title, though it continued to be applied to priests in the religious phraseology of Rome, ceased to be given to the head of the Roman state from the time of Tarquins expulsion (Cic. Rep, 2, 20, 53), and the odium which clung to it all through the Republic followed it into the imperial times. Speaking of the so-called royal laws of the later empire, Gibbon (Decline and Fall, ch. xliv.) says the word (lex regia) was still more recent than the thing. The slaves of Commodus or Caracalla would have started at the name of royalty.

Fuente: A Popular Commentary on the New Testament

Our apostle having exhorted them in general to take care that their conversation be honest among the Gentiles, he now decends to particular duties, which he advises them to be very exemplary in the performance of.

And the first is, in their subjection to governors and government; submit yourselves, says he, to every civil ruler, both supreme and subordinate.

Where observe, 1. How the apostle calls magistracy and civil government, though originally of divine institution, an ordinance of man.

First, As to the end of it, it being appointed and ordained for the good and benefit of man.

Secondly, In reference to the kind of it, every nation having a liberty to choose what kind and form of government human prudence shall direct them to, as most agreeable to, and commodious for, the people.

Observe, 2. The quality of that obedience and subjection which is to be given unto magistrates, it must be for the Lord’s sake, that is, in obedience to the command of God, and with an eye at the honour and glory of God. Christianity is no enemy to the civil right of princes, it requires subjection for conscience, Pro 8:15

By me, says God, kings reign; some read it, for me kings reign; both are true: princes then hold not their crowns either from the pope or from the people, to be kicked off by the one, or to be plucked off by the other, at their pleasure: Submit yourselves, says our apostle, to every ordinance of man for the Lord’s sake.

Observe, 3. The reasons assigned why magistrates should be thus subjected and submitted to; namely,

1. Because they are sent by God for the punishment of evil-doers, and the praise of them that do well; the magistrate’s office is to punish evil-doers; the fear of the magistrate’s sword awes many men more than the fear of God’s hand. If some men were not gods among men, many men would be devils among men; there would be no living among those who fear not the invisible God in heaven, if there were not some visible gods on earth to fear.

2. Because God will, by this their subjection given to magistrates and governors, silence, or, as the word signifies, put a muzzle upon the mouth of, foolish and unreasonable men, who rage against his people, as if they were enemies to order and government: by this kind of well-doing in particular, namely, by subjection and obedience to rulers in the Lord, and for the Lord’s sake, we put to silence the foolishness of wicked men.

Fuente: Expository Notes with Practical Observations on the New Testament

The Christian and Government

Peter had received some personalized instruction from the Lord as to his attitude toward governments and may have heard what Christ told Pilate ( Mat 17:24-27 ; Joh 19:8-11 ). Evidently, the early church was frequently accused of being an enemy of the Roman empire, as Christ had been ( Act 17:5-9 ; Joh 19:12 ). Peter encouraged the brethren to obey man-made laws “for the Lord’s sake.” Such was certainly the Lord’s will and their actions would show they were not following a Lord who encouraged rebellion. Of course, Peter’s own actions and words suggest one should submit only until man’s law would cause him to violate God’s law ( Act 4:18-20 ; Act 5:28-29 ).

The king, in Peter’s time, would have been the emperor of Rome, the supreme civil authority of his day. Governors, like Pilate, Felix and Festus, ruled as he directed. The basic purpose of human government was, and is, to keep order, punish evil doers and praise good works (compare Rom 13:1-7 ).

The apostle indicates it is both God’s will that governments keep control and that Christians live lives full of good deeds. Woods notes the word “silence” literally comes from a word that means “to muzzle.” Thus, the false accusations raised against Christians by evil men, who were purposefully ignorant as to their conduct, would be muzzled by the good deeds so obvious in their lives. So, Peter said Christians were freed from the law, from the bondage of sin and from death ( Gal 4:21-31 ; Gal 5:1-6 ; Joh 8:32-36 ). They were freed from sin to serve God ( Gal 5:13 ; Rom 6:1-2 ; Rom 6:16-18 ). Their daily dealings with all men should have been designed to show each a personal respect and allow him to maintain his dignity. In addition, their love for the brotherhood should have been readily apparent (compare Gal 6:10 ; Rom 12:10 ; Heb 13:1 ). Christians were to hold God in respect, or awe ( Pro 1:7 ; Ecc 12:13 ). Further, the king was to be afforded the respect due his office ( 1Pe 2:13-17 ).

Fuente: Gary Hampton Commentary on Selected Books

1Pe 2:13-15. Submit yourselves to every ordinance of man Greek, , to every human constitution of government, under which you are placed by Divine Providence, and which is formed instrumentally by men, and relates to you as men, and not as Christians. Macknight translates the clause, Be subject to every human creation of magistrates; observing that the abstract word creation is put for the concrete, the person created; just as governments and powers are put for persons exercising government and power. The phrase, human creation of magistrates, was formed by St. Peter with a view to condemn the principles of the zealots, who maintained that obedience was due to no magistrates but to those who were appointed by God, as the Jewish kings had been. Whether to the king That is, to the emperor; as supreme For though at Rome the name of king was odious, the people in the provinces gave that name to the emperor, Joh 19:15; Act 17:7. When this epistle was written, Nero was emperor. Or to subordinate governors Or magistrates, in the different provinces of the empire. From this we learn that it is the duty of Christians, residing in foreign and even in infidel countries, to obey the laws of those countries in all things not sinful, without considering whether the religion of the magistrate and of the state be true or false. That are sent by him Commissioned by the emperor from Rome; for the punishment of evil-doers The Roman governors had the power of life and death in such conquered provinces as those mentioned 1Pe 1:1. There is, therefore, the exactest propriety in the apostles style. And for the praise of them that do well For protecting and rewarding them who give due obedience to the good laws of the state. For so is the will of God As I assure you by inspiration; that by well-doing By your due subjection to magistrates, and the performance of all other Christian duties; you may put to silence , may bridle in, or restrain by a bridle or a muzzle, (so the word signifies,) the ignorance The calumnies proceeding from the ignorance of foolish men Of men destitute of the fear of God, who blame you because they do not know you, affirming that your religion makes you bad subjects.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 11

LOYALTY TO HUMAN AUTHORITY FOR THE LORDS SAKE

13-15. Though Paul and Peter both lived and died under the reign of Nero, the merciless Roman tyrant, they both enjoin submissive loyalty to human authority, both suffering martyrdom under the cruel edict of the brutal autocrat, for the Lords sake, while they and the one hundred millions whom the emperors slaughtered during the ensuing three hundred years might all have saved their lives by compromising their religion; hence the legitimate sequence from all these Scriptures relative to Christian loyalty to human authority, is the simple fact that we are to be loyal and obedient when compatible with duty and responsibility to God, otherwise non- resistingly to obey God rather than man, suffering persecution even to bloody martyrdom.

16. As free and not having liberty as a cover of evil, but as the slaves of God. We see from this verse that the perfect love slavery of entire sanctification is beautifully harmonious and co-existent with the very highest spiritual liberty. Really, they are synonymous, as perfect submission to God makes us participants of Gods own liberty, which is perfect freedom to do everything good and nothing bad. The Greek in this passage is douloi, slaves, and not oiketees, which always means a hired servant. Sinners are the devils slaves, unsanctified Christians, hired servants in the kingdom, e.g., salaried preachers, while sanctified people are Gods love slaves, serving him with all the power of soul, mind and body, for no remuneration this side of heaven but pure love alone, at the same time enjoying perfect spiritual liberty, utter freedom from every care.

17… Love the brotherhood with divine love. This is not human love which is full of carnality, selfishness and lust, but the holy agapee, poured out into the heart by the Holy Ghost. Rom 5:5.

18. The world was full of human slavery in the Apostolic age. While the Christian religion enjoins submission on the part of slaves, thus conserving peace and harmony, it enjoins upon both master and servant the divine agapee, whose normal effect is to revolutionize human society and forever abolish slavery.

19. For this is grace, if for the sake of the conscience of God, any one endure sorrows suffering unjustly. Human conscience, though the highest moral tribunal, and pertinent to be followed under all circumstances simply as the best alternative, nevertheless is not a correct guide unless transformed by the Holy Ghost, rendering it the conscience of God, and no longer that of fallen humanity.

20. While punishment corrective of evil conduct is a blessing, when it is received innocently for Christs sake alone, it is a transcendent means of grace. No wonder the crown of martyrdom during the persecutionary ages became a universal desideratum among the saints of God.

21. We have flippant singing about walking in the footprints of Jesus. Certainly this is the only way to heaven. We must walk in His footprints up rugged Calvary and be nailed to the cruel cross till the body of sin is crucified, if we would ever ascend with Him to glory, meanwhile we must be a candidate for all the popular contempt, denunciation and persecution which He endured.

22, 23. Nothing but entire sanctification, utterly eliminating the retaliatory spirit, can possibly qualify us to verify the character of our great and only Exemplar, who endured every conceivable insult, even spitting in His face. If we are going to heaven we must have the grace requisite to enable us to walk in His footprints, doing as He did.

Fuente: William Godbey’s Commentary on the New Testament

1Pe 2:13-17. As Jesus had given them an example so were they to live in all dutiful obedience to human authorityfrom the emperor to his representatives, since they constituted the bulwarks of the State. Their service was not mainly to the commonwealth of men, but to the City of God. Of this they were free men, but for that reason they must act so as to commend ittheir Emperor had as His servants men whose freedom spelled obedience. It is interesting to compare and contrast the view here taken of civil authority with that of Paul in Romans 13 (pp. 774f.). The State is a human institution to this writer, while to Paul it is a Divine one, and the magistrate himself a minister of God. St. Peter, throughout the epistle, maintains that God is King, but rules through Law. His frame of mind is constitutional; St. Paul, the Roman citizen, is imperialist both in politics and in theology (Bigg).

1Pe 2:15. put to Silence is really muzzle,

Fuente: Peake’s Commentary on the Bible

Verse 13

Of man; that is, of the civil government.

Fuente: Abbott’s Illustrated New Testament

2:13 {15} Submit yourselves to {c} every ordinance of man {16} for the Lord’s sake: {17} whether it be to the king, as supreme;

(15) That which he spoke generally, he now expounds in detail, describing individually every man’s duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.

(c) By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.

(16) The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.

(17) He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.

Fuente: Geneva Bible Notes

1. Respect for everyone 2:13-17

Peter continued to give directions concerning how the Christian should conduct himself or herself when dealing with the state since his readers faced suffering from this source.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Christian’s relationship to the state and to state officials is quite clear (cf. Rom 13:1-7; 1Ti 2:1-2; Tit 3:1-2). We are to submit to the authority of government rulers by obeying them. We should do this not because these individuals are personally worthy of our submission necessarily, but because by submitting to them we honor God by obeying His Word (cf. Mat 22:21). [Note: Bigg, p. 139.] Peter reminded his readers that government has a valid and necessary God-appointed purpose. The presence of political corruption should not blind us to the legitimate role of government that God has ordained. [Note: See W. Robert Cook, "Biblical Light on the Christian’s Civil Responsibility," Bibliotheca Sacra 127:505 (January-March 1970):44-57.]

Peter believed that there was a proper place for civil disobedience, however (cf. Act 4:19-20). It is when the laws of human government make it illegal to obey God. In such a case we should obey God rather than man. However we should also realize that in disobeying the law we will probably have to bear the consequences of disobeying. The consequences may involve a fine, imprisonment, or even death. [Note: See Charles C. Ryrie, "The Christian and Civil Disobedience," Bibliotheca Sacra 127:506 (April-June 1970):153-62.]

"Ever since Christianity was first preached the Christian citizen has been a puzzle both to himself and to his rulers. By the elementary necessities of his creed he has been a man living in two worlds. In one he has been a member of a national community, in the other of a community ’taken out of the nations.’ In one he has been bound to obey and enforce the laws of his State, in the other to measure his conduct by standards not recognized by those laws and often inconsistent with them. This dualism has been made tolerable only by the prospect of a reconciliation. That prospect is, again, an elementary necessity of the Christian creed. Somehow, somewhere, the conflict of loyalties will end. The kingdom of this world will pass; the Kingdom of God will be established." [Note: Lord Percy Eustace, John Knox, pp. 73-74. Cf. John A. Witmer, "The Man with Two Countries," Bibliotheca Sacra 133:532 (October-December 1976):338-49.]

Some Christians have taken the position that believers are free to disobey their governments if the government permits conduct that is contrary to God’s will. [Note: E.g., Francis A. Schaeffer, A Christian Manifesto, pp. 134-37.] Consequently some Christians feel justified in bombing abortion clinics, for example. However cases of apostolic civil disobedience recorded in Scripture involved situations in which believers had to disobey God’s will. Christians should practice civil disobedience only when the government requires its citizens to disobey God, not when it only permits them to disobey Him. Currently the United States government permits abortion, for example, but it does not require it.

". . . the principle of the redeemed Christian life must not be self-assertion or mutual exploitation, but the voluntary subordination of oneself to others (cf. Rom. xii. 10; Eph. 1Pe 2:21; Phil. ii. 3 f.)." [Note: Kelly, pp. 108-9.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

B. Respect for Others 2:13-3:12

This section of the letter clarifies what it means to function obediently as God’s people in a hostile world. It contains one of the tables of household duties in the New Testament (1Pe 2:13 to 1Pe 3:7; cf. Eph 5:21 to Eph 6:9; Col 3:18 to Col 4:1). Luther referred to these sections as Haustafeln, and some scholars still use this technical term when referring to these lists. However, this one begins with instructions regarding the Christian’s relationship to the state, which is similar to Rom 13:1-7. It is particularly our duties in view of suffering for our faith that concerned Peter, as is clear from his choice of material.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)