Exegetical and Hermeneutical Commentary of 1 Peter 2:16
As free, and not using [your] liberty for a cloak of maliciousness, but as the servants of God.
16. as free, and not using your liberty for a cloke ] The English text gives the impression that the word “free” is closely connected with the preceding verse. In the Greek, however, the adjective is in the nominative and cannot be in apposition with the preceding participle for “well-doing” which is in the accusative case. We are led therefore to connect it with what follows. “As being free honour all men ” The fact that men had been made free with the freedom which Christ had given (comp. Joh 8:32; Joh 8:36, Gal 5:1) brought with it an obligation to use the freedom rightly. If under the pretence that they were asserting their Christian freedom, they were rude, over-bearing, insolent, regardless of the conventional courtesies of life, what was this but to make their liberty a cloke (the word is the same as that used in the LXX. of Exo 26:14 for the “covering” of the Tabernacle) for baseness? The word just given answers better to the comprehensive meaning of the Greek word than the more specific “maliciousness.” In Gal 5:13, 2Pe 2:19 we find indications that the warning was but too much needed.
“License they mean when they cry liberty”
was as true in the Apostolic age as it has been in later times.
as the servants of God ] St Peter, like St Paul, brings together the two contrasts as expressing one of the paradoxes of the spiritual life. There is a service even in slavery, which is not only compatible with freedom, but is absolutely its condition. Comp. Rom 6:16-18, 1Co 7:22-23.
Fuente: The Cambridge Bible for Schools and Colleges
As free – That is, they were to consider themselves as freemen, as having a right to liberty. The Jews boasted much of their freedom, and regarded it as a birthright privilege that they were free, Joh 8:33. They never willingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not Mat 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and everything in Christianity tended to inspire them with the love of liberty.
They who were converted to the Christian faith, whether from among the Jews or the Gentiles, were made to feel that they were the children of God; that his law was the supreme rule of their lives; that in the ultimate resort they were subject to him alone; that they were redeemed, and that, therefore, the yoke of bondage could not be properly imposed on them; that God had made of one blood all nations of men, for to dwell on all the face of the earth, Act 17:26; and that, therefore, they were on a level before him. The meaning here is, that they were not to consider themselves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were freemen in the highest sense, and that liberty was an invaluable blessing. They had been made free by the Son of God, Joh 8:32, Joh 8:36. They were free from sin and condemnation. They acknowledged Christ as their supreme Head, and the whole spirit and tendency of his religion prompted to the exercise of freedom.
They were not to submit to the chains of slavery; not to allow their consciences to be bound, or their essential liberty to be interfered with; nor in their subjection to the civil magistrate were they ever to regard themselves otherwise than as freemen. As a matter of fact, Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman Empire; and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make people everywhere free. It is the essential right of every man who is a Christian to be a freeman – to be free to worship God; to read the Bible; to enjoy the avails of his own labor; to train up his children in the way in which he shall deem best; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal rights of others – and every system which prevents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the religion of the Saviour.
And not using your liberty for a cloke of maliciousness – Margin, as in Greek, having. Not making your freedom a mere pretext under which to practice all kinds of evil. The word rendered maliciousness – kakia – means more than our word maliciousness does; for it denotes evil of any kind, or all kinds. The word maliciousness refers rather to enmity of heart, ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of these who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under no yoke, and bound by no laws; that, being the children of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a right to make the most of liberty in all respects. Hence, they have given themselves up to all sorts of sensual indulgence, claiming exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians; and, occasionally, a fanatical sect now appears who make the freedom which they say Christianity confers, a pretext for indulgence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are they more careful than to guard against this abuse.
But as the servants of God – Not free from all restraint; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his laws. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonor him. See this sentiment explained in the notes at 1Co 7:22; 1Co 9:21.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. As free] The Jews pretended that they were a free people, and owed allegiance to God alone; hence they were continually rebelling against the Roman government, to which God had subjected them because of their rebellion against him: thus they used their liberty for a cloak of maliciousness-for a pretext of rebellion, and by it endeavoured to vindicate their seditious and rebellious conduct.
But as the servants of God.] These were free from sin and Satan, but they were the servants of God-bound to obey him; and, as he had made it their duty to obey the civil magistrate, they served God by submitting to every ordinance of man for the Lord’s sake.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As free; he prevents an objection; they might pretend they were a free people, as Jews, and therefore were not to obey strangers, Deu 17:15; Joh 8:33; and made free by Christ. He answers: That they were free indeed, but it was from sin, and not from righteousness, not from obedience to Gods law, which requires subjection to magistrates, for they were still the servants of God.
And not using your liberty for a cloak of maliciousness; not using your liberty to cover or palliate your wickedness, excusing yourselves from obedience to your superiors by a pretence of Christian liberty, when, though ye be free from sin, yet ye are not from duty.
But as the servants of God; and so still bound to obey him, and your rulers in him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. As freeas “theLord’s freemen,” connected with 1Pe2:15, doing well as being free. “Well-doing”(1Pe 2:15) is the natural fruitof being freemen of Christ, made free by “the truth”from the bondage of sin. Duty is enforced on us to guard againstlicentiousness, but the way in which it is to be fulfilled, isby love and the holy instincts of Christian liberty. We are givenprinciples, not details.
not usingGreek,“not as having your liberty for a veil (cloak) ofbadness, but as the servants of God,” and therefore boundto submit to every ordinance of man (1Pe2:13) which is of God’s appointment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As free,…. These converted Jews might value themselves on their freedom, partly as the descendants of Abraham, and so freeborn, and not to be brought into bondage to other people; and chiefly because of their liberty which they had in and by Christ Jews. The apostle allows that they were freemen, that they were Christ’s freemen, were free from sin, its damning and domineering power, and from the curses and condemnation of the law, and had freedom of access to God, and a right to all the privileges and immunities of the house of God; but then they were not free to sin, and to live in the contempt of the laws of God and men, to despise government, speak evil of dignities, and break in upon the rules of civil society:
and not using your liberty as a cloak of maliciousness; under a pretence of Christian liberty, to hurt the persons, properties, and estates of men, without looking upon themselves accountable for their conduct to their superiors: some think the apostle alludes to the ancient custom of servants, who, when they were made free, walked with a cap, or covering on their heads, in token of it: it follows,
[but] as the servants of God; for they that are free are the servants of God and Christ, and show themselves to be so by submitting to and obeying those that are under them, and ordained by them; and which is no ways inconsistent with, and contrary to their Christian liberty, which never was designed to thwart and subvert the principles of natural religion, laws of a moral nature, or the rules of civil government; some instances of which are next mentioned.
Fuente: John Gill’s Exposition of the Entire Bible
As free ( ). Note nominative again connected with in verse 13, not with in verse 14 (a parenthesis in fact). For this ethical sense of see Ga 4:26.
And not using your freedom ( ). “And not holding your liberty” (present active participle of , with usual negative with participle.
For a cloke of wickedness ( ). (from Ro 4:7) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens.
But as bondservants of God (‘ ). Paul’s proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. Ro 6:22 “enslaved to God.”
Fuente: Robertson’s Word Pictures in the New Testament
Using [] . Lit., having or holding.
Cloke [] . Only here in New Testament. Lit., a veil. The idea is that of using Christian freedom as a mask for ungodly license. Paul uses the kindred verb (Rom 4:7) of the covering of sins. On the sentiment, compare Gal 5:13.
Fuente: Vincent’s Word Studies in the New Testament
1) “As free.” (hos aleutheroi) as or like free subjects or citizens — “submit yourselves to every ordinance of man,” 1Pe 1:13; Gal 5:13.
2) “And not using your liberty for a cloak of maliciousness.” One who is free (free-born) in the family of God, liberated from the eternal dominion of Satan, should still use his liberty to obey God in Civil -and moral matters. Rom 6:14; Rom 6:20; Rom 6:22.
3) “But as servants of God.” One redeemed, saved, brought from the slave market of sin, should with gratitude, serve Him who redeemed Him. 1Co 6:19-20; Gal 2:12; Gal 6:14.
Fuente: Garner-Howes Baptist Commentary
16 As free This is said by way of anticipation, that he might obviate those things which are usually objected to with regard to the liberty of God’s children. For as men are naturally ingenious in laying hold on what may be for their advantage, many, at the commencement of the Gospel, thought themselves free to live only for themselves. This doting opinion, then, is what Peter corrects; and he briefly shews how much the liberty of Christians differed from unbridled licentiousness. And, in the first place, he denies that there is any veil or pretext for wickedness, by which he intimates, that there is no liberty given us to hurt our neighbors, or to do any harm to others. True liberty, then, is that which harms or injures no one. To confirm this, he declares that those are free who serve God. It is obvious, hence, to conclude, that we obtain liberty, in order that we may more promptly and more readily render obedience to God; for it is no other than a freedom from sin; and dominion is taken away from sin, that men may become obedient to righteousness.
In short, it is a free servitude, and a serving freedom. For as we ought to be the servants of God, that we may enjoy this benefit, so moderation is required in the use of it. In this way, indeed, our consciences become free; but this prevents us not to serve God, who requires us also to be subject to men.
Fuente: Calvin’s Complete Commentary
(16) As free.This points at once to what was the gist of the accusation. The Christian took up a position of complete independence within, and professed himself in a certain sense to be above the laws, by virtue of being a member of Christs kingdom. This position of independence the heathen state resented, and looked upon the Christian Church as a dangerous organisation. Here, therefore, St. Peter both insists upon, and defines that independent position. This the Apostle adds, says Leighton, lest any should so far mistake the nature of their Christian liberty as to dream of an exemption from obedience either to God or to man for His sake, and according to His appointment. Their freedom he grants, but would have them understand aright what it is.
And not using.The word as in the Greek attaches better to the participle instead of to the word cloke, so that the sentence will run, As free (i.e., as men who are really free), and not as using freedom for a curtain of vice. In this way the true and the false freedom are more forcibly contrasted.
For a cloke of maliciousness.The uncommon word here used means any kind of covering, but not in the sense of a garment, so that we must not insist on the metaphor of the word cloke. The same Greek word is used in Exo. 26:14 to express the second covering of the tabernacle there mentioned, i.e., the uppermost, outermost covering. Grimm quotes a fragment of the comic poet Menander, Wealth is a covering of many a bad thing; this helps us to see that what St. Peter means is not ordinary hypocrisy. The man does not profess to be better than he is, but loudly asserts that he is not a slave. Men admire such freedom of speech, and excuse his vices just because of their openness.
But as the servants of God.Such freedom as has been mentioned is no freedom. It is moral slavery. The only true freedom lies in being servants (or rather slaves) of God, whose will it is that you should be good subjects (1Pe. 2:13; 1Pe. 2:15). For a slightly different turn of thought, see Gal. 5:13.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. As free Compare St. Paul in Gal 5:13. Free, as being of the royal priesthood, the holy nation, and God’s own people, (1Pe 2:9,) with the consciousness of superiority to a mere earthly life. But they might not therefore infer a freedom from obligation to obey earthly laws. The Jews were thus misled, claiming to owe allegiance only to God as their King, and stirring up rebellion against the authority of Rome. By a perversion of the true doctrine, this Christian freedom might become a pretext for sedition, and a cloak to cover gross wickedness. The Anabaptists in Germany, and the Fifth-monarchy men in England, in Cromwell’s time, furnish notable illustrations.
Servants of God Free, yet servants; bound to obey God, and therefore to obey those to whom he commands us to submit ourselves.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘As free, and not using your freedom for a cloak of wickedness, but as bondservants of God.’
By this they will be recognising that, while as God’s own children (1Pe 1:3) they are free, they are not to use that freedom as an excuse for doing what is palpably wrong, or doing what might make the authorities’ task of ensuring justice difficult, or might unnecessarily cause offence. They are rather to see themselves as bondservants of God, and thus as subject to His will and to the law. Christian freedom is not licence. A good example of this was when Jesus had pointed out to Peter that while as the King He Himself was not really due to pay tribute to the Temple, He would do so in order not to cause offence (Mat 17:24-27).
Indeed man’s heart is so deceitful that once people, even Christians, begin to feel that they are free from authority, their sinful natures soon begin to reveal themselves and they take advantage of it to the detriment of society. That is something that Christians must avoid doing at all cost. As bondservants of Jesus Christ they must therefore live according to the law, and that includes doing what authorities concerned with maintaining justice lay down, even though it might be inconvenient. Unless it is actually directly contrary to God they are to do it for His sake. By this they will both retain the approval of the authorities, and contribute towards the general good of society, while at the same time raising unnecessary antagonism.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 2:16. As free The Gentiles, by becoming Christians, were freed from the bondage of sin; they were likewise free from subjection to the Mosaic law: they were become the Lord’s people, and freemen. Such privileges might possibly have exalted their minds, so as to have made them look upon it as an indignity to obey Heathen magistrates. St. Peter, therefore, recommends a due subjection to the Heathen emperor, and such as ruled under him; notwithstanding they were the Lord’s people and freemen, and ought to behave as such. The word generally signifies malice, sometimes wickedness in general; but here it seems to be understood more particularly of sedition or rebellion. The word ‘ does not signify a cloak, but any covering. Beza thinks that it is here an allusion to the ancient custom of slaves who had been manumitted, walking about with a cap upon their heads. These Gentiles, by becoming Christians, had been lately made the Lord’s freemen; but they were not to make the cap of freedom a pretence for sedition and rebellion. Josephus has in many places taken notice of the Jews rebelling against the Romans under this very pretence, that they were a free people. See Joh 8:33. It was their attempt to throw off subjection to the Romans, which brought on their destruction; and that war, it is probable, was now actually begun. The Christians were free; but it was not inconsistent with their Christian liberty to obey civil magistrates, whether supreme or subordinate. They were not free from the law of nations, any more than from the law of Christ;though, in this respect, the servants of God. That the freedom of Christians was such as was consistent with their being the servants of God, is intimated, also, Rom 6:16-22. 1Co 7:22. When, upon embracing the Gospel, they were blessed with Christian liberty, they were thereby laid under stricter obligations to render honour and tribute to whom they were due; though to whom they were due the Gospel determines not absolutely, but leaves that to be determined by circumstances, and the law of nations. Dr. Heylin observes, upon this and the preceding verse, “It is wrong not to stop the mouth of calumny, when that can be done by a prudent innocence. I suppose, therefore, the meaning of 1Pe 2:16 to be, Free as you are from human regards, and under no restraint upon what men say of you,for you know they are ignorant and foolish,yet you must not make this notion of Christian liberty a cloak or pretence for neglecting to obviate, as far as you can, their perverse censures by a discreet behaviour: free as you are from men, yet you are the servants of God; and his service obliges you to give no needless office.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 2:16 . ] is not, as Lachm., Jachmann, Steiger, Fronmller think, to be joined with what follows (1Pe 2:17 ), [141] but with a preceding thought; either with (Beda, Luther, Calvin, Wiesinger, Hofm.), or with (Chrys., Oecum., Gerhard, Bengel, de Wette, Schott, etc.). The latter of these connections deserves the preference, not because in the former a change of construction would take place, but because the special point to be brought out here was, that the freedom of the Christians was to be manifested in submission to (heathen) authorities. What follows shows this, inasmuch as those Christians who had not attained unto true freedom, might easily be led to justify their opposition to those in power on the ground of the liberty which belonged to them in Christ. states the position which the Christians are to take up inwardly towards the authorities; their subjection is not that of , since they recognise them as a divine ordinance for the attainment of moral ends. [142]
] is epexegetical: “and that,” since what follows defines the idea first negatively and then positively.
belongs not to , but to : “ and that not as those who have .”
is the more remote, the proximate, object of : “ who have the as the . .”
, . .; for its original meaning, cf. Exo 26:14 , LXX.; here used metaphorically (cf. Kypke in loc .). The sense is: “not as those to whom their freedom serves as a covering for their ” (cf. 2Pe 2:19 ; Gal 5:13 ), i.e. who seek to conceal their wickedness by boasting of their Christian freedom. This is the exact reverse of the Pharisaism of those who seek to conceal the wickedness of the heart by an outward conformity to the law.
] expresses positively the nature of the truly free. True liberty consists in the (Rom 6:16 ff.); it refers back to the , and further still to .
[141] Hofmann justly says: “We cannot think of joining ver. 16 with ver. 17, for its contents would not suit even should it be connected with this only (Fronmller), which is quite impossible not to speak of or .”
[142] It is not probable that Peter here refers, as Weiss (p. 349) thinks, to the words of Christ, Mat 17:27 , since they apply to circumstances altogether different from those mentioned here; see Meyer in loc .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
Ver. 16. As free ] See Trapp on “ Gal 5:13 “
As free, and not using, &c. ] Free in respect of our consciences, exempted from human powers, and yet, as servants of God, bouud in conscience to obey him in obeying them, so far forth as he doth command us to obey them. (Downame.)
For a cloak ] Or cover. This were to put light not under a bushel, but under a dunghill. Beza thinks the apostle here alludes to that old custom at Rome, that those that were manumitted or set free should go with their heads covered, who before used to go bareheaded. Religion is an ill cloak of maliciousness; and will surely serve hypocritical libertines as the disguise Ahab put on and perished.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 .] The connexion is somewhat doubtful. Chrys. (in Cramer’s Catena), c., Bengel, Gerh., De Wette, join with above, 1Pe 2:13 ; Bed [8] , Luther, Calv., Hammond, Wiesinger, with , 1Pe 2:15 ; Steiger, Huther, with the following, 1Pe 2:17 . This latter seems quite untenable, as carrying no application on from 1Pe 2:16 to 1Pe 2:17 . No one would think of pleading his freedom as an excuse for not honouring all, or for not loving the brethren, or for not fearing God: or indeed for not, in some sense, honouring the King. But in a matter of subjection, such might be and often is made a cloak for disobedience. Connecting then . with what has preceded, which of the other connexions are we to take? That with seems too distant: it may certainly be said that 1Pe 2:17 brings in again the general duty in its most simple form: but even thus we can hardly account for the parenthetical 1Pe 2:15 , so unparenthetical in its aspect and construction. Whereas if we join . to 1Pe 2:15 , we obtain, as Wiesinger well argues, an epexegesis which that verse seems to need, for it is almost a truism that we are to accomplish the by , unless some explanation be given of the particular circumstances under which this is to take place. I regard then 1Pe 2:16 as an epexegesis of 1Pe 2:15 , not carrying on the construction with an accus. but with a nom. as already in 1Pe 2:12 , and indeed even more naturally here, because not the act consequent on , as there on , is specified, but the antecedent state and Christian mode of . As free (children of God, His family and people, His kingly priesthood: not merely free from the law, or free from sin, or free from earthly subjection, but generally and abstractedly free Christ’s freed men), and not as ( belongs to , not to ) having (cf. above, 1Pe 2:12 ) your freedom ( for ) a veil (reff.) of your evil intent (the , hypothetical: of the evil intent which using your freedom as a veil would necessarily presuppose), but as God’s (emphatic) servants (and therefore bound to submit yourselves to that which God ordains).
[8] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
1Pe 2:16 . , the contrast with supports the connection of , in thought with , which explains the nature of the self-subjection required. Christians are free (Mat 17:26 f. q.v. ; Joh 8:36 ; Gal 2:4 ) and therefore must submit to authority. Peter generalises summarily St. Paul’s argument in Gal 5:13 , which refers to internal relations. , and not having your freedom as a cloak of your malice . For . cf. Menander (apud Stobaeum Florileg.) . The verb is used in Ps. cited Rom 4:7 = ; and this sense may perhaps be contemplated here; early Christians regarded their freedom as constituting a propitiation for future as for past sins.
Fuente: The Expositors Greek Testament by Robertson
using = having.
cloke. Greek. epikalumma. Only here. The word kalumma only in 2Co 3:13-16.
servants. App-190.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] The connexion is somewhat doubtful. Chrys. (in Cramers Catena), c., Bengel, Gerh., De Wette, join with above, 1Pe 2:13; Bed[8], Luther, Calv., Hammond, Wiesinger, with , 1Pe 2:15; Steiger, Huther, with the following, 1Pe 2:17. This latter seems quite untenable, as carrying no application on from 1Pe 2:16 to 1Pe 2:17. No one would think of pleading his freedom as an excuse for not honouring all, or for not loving the brethren, or for not fearing God: or indeed for not, in some sense, honouring the King. But in a matter of subjection, such might be and often is made a cloak for disobedience. Connecting then . with what has preceded, which of the other connexions are we to take? That with seems too distant: it may certainly be said that 1Pe 2:17 brings in again the general duty in its most simple form: but even thus we can hardly account for the parenthetical 1Pe 2:15, so unparenthetical in its aspect and construction. Whereas if we join . to 1Pe 2:15, we obtain, as Wiesinger well argues, an epexegesis which that verse seems to need,-for it is almost a truism that we are to accomplish the by , unless some explanation be given of the particular circumstances under which this is to take place. I regard then 1Pe 2:16 as an epexegesis of 1Pe 2:15, not carrying on the construction with an accus. but with a nom. as already in 1Pe 2:12, and indeed even more naturally here, because not the act consequent on , as there on , is specified, but the antecedent state and Christian mode of . As free (children of God, His family and people, His kingly priesthood: not merely free from the law, or free from sin, or free from earthly subjection, but generally and abstractedly free-Christs freed men), and not as ( belongs to , not to ) having (cf. above, 1Pe 2:12) your freedom (for) a veil (reff.) of your evil intent (the , hypothetical: of the evil intent which using your freedom as a veil would necessarily presuppose), but as Gods (emphatic) servants (and therefore bound to submit yourselves to that which God ordains).
[8] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
1Pe 2:16. , as free) without maliciousness. This depends on 1Pe 2:13. Concerning liberty, comp. 1Pe 2:9.-) maliciousness, the vice of a slave.
Fuente: Gnomon of the New Testament
free: Joh 8:32-36, Rom 6:18, Rom 6:22, 1Co 7:22, Gal 5:1, Gal 5:13, Jam 1:25, Jam 2:12, 2Pe 2:19
and: Jud 1:4
using: Gr. having
a cloak: Mat 23:14, Joh 15:22, 1Th 2:5
but: Eph 6:6, Col 3:24
Reciprocal: Lev 25:10 – proclaim Psa 119:32 – enlarge Act 16:17 – the servants 1Co 8:9 – take Gal 2:4 – liberty Gal 4:26 – free 1Pe 2:1 – malice
Fuente: The Treasury of Scripture Knowledge
CHRISTS FREE-MEN
As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
1Pe 2:16
After affectionately enjoining upon his dearly beloved the paramount duty of individual charity, the Apostle lays before them the importance of seeking to establish a reputation for goodness in the eyes of the heathen; Having your behaviour seemly among the Gentiles. You can hardly exaggerate the amount of possible harm that inconsiderateness in this respect may work.
In the next paragraph he proceeds to deal with the civil duties of the Christian man. Let him not forget that he is a citizen, and even if he be a citizen of a corrupt heathen state, it is possible for him to bring the principles of the Resurrection into his civic life. Let him see that he is a law-abiding citizen, especially for the Lords own sake. For this is the will of God, that with well doing ye may put to silence (muzzle is the word in the original) the ignorance of foolish men.
I. While recognising the real nature of our liberty let us beware of misusing it, not using our freedom for a cloke of maliciousness. The Revised Version has wickedness instead of maliciousness. The original word, though sometimes carrying that meaning, as, for example, in the list of vices in Rom 1:29, and also, perhaps, in Eph 4:31 : Let all bitterness, and wrath, and clamour, and evil speaking be put away from you, with all maliceand elsewhere, does not necessarily connote that specific idea, but has wider significance both in profane and ecclesiastical Greek. The Revised Version is certainly correct in this place. To limit the expression to that class of sin which can be embraced under maliciousness is to weaken the force of the passage. For a cloke of wickedness. That is as a cloke for wickedness. The meaning of cloke here is plain enough. Beware of making your liberty a pretext for any kind of doubtful action. It is an emphatic warning against every form of Antinomianism.
II. In what senses are we free?Free from the curse of the law, free from its penalties, free from the thraldom of Satan, free from the inevitable operation of the law of sin and death, but in no respect free from obedience to the Divine laws of right and wrong. Just because we are Christians the obligation is all the more binding. If you were to forget this even for a moment you would be using your freedom as a cloke for wickedness of some sort or other. The argument is searching and absolutely conclusive. And lest there should be any doubt about it the Apostle adds, but as the servants of God. Slaves of God is the exact expression of inspiration. The slave has no will of his own, or at least if he has he cannot follow it, unless it happens to coincide with that of his master. It is a splendid paradox, finding its perfect embodiment in our Lord Himself. To do the Fathers will was what He lived for, His unswerving purpose from Nazareth to Calvary. How plainly this comes out in His two earliest recorded utterances: that of His boyhood (St. Luk 2:49), when Joseph and His mother found Him in the temple; and that at His baptism, when John would have refrained from administering the holy rite (Mat 3:15). And so throughout His sacred ministry His meat was to obey His Father and carry to its completion the work which had been given Him to do. No doubt it was the habit of obedience to this dominating principle which braced Him for the final conflict, which enabled Him to go through Gethsemane and Calvary. Thus He showed us what it is to be the slave of God.
III. Has this principle of Christs life found a place in your life?Not is it operating in you without a flaw, as it did in His case (that is not the question), but is it operating at all? If not, the work of Christ is, as far as you are concerned, a matter of belief by which nobody can be saved, instead of the life-principle which God intends it to be. If not, the Atonement of Good Friday and Resurrection of Easter are to you dead letters, so to speak, because unfraught with vital force. St. Paul says that He counted all things but loss, not that he might know about Christ, but that he might have personal acquaintance with Him, and experience the power of His Resurrection. That is the point, that the Resurrection might be for him a moral lever. If it is that it cannot fail to flow into the life, and affect materially all the relationships of life, personal, social, and even civil. That is the drift of to-days epistle. By their fruits ye shall know them.
Rev. J. A. Faithfull.
Illustration
Men are already prejudiced against you and your religious line, thinking of you as evildoers. Let them make the discovery that you are not. Nothing illustrates this state of things better than the well-worn missionary story of the Burmese opponent of a certain street-preacher. Judging of Christianity from the lives of the profligate soldiers and sailors he had seen in the purlieus of the city, he was casting obloquy on the Christian faith; and justly so from his only possible standpoint; but when the missionary happened to mention the name of Judson, the caviller replied warmly, He wasnt a Christianhe was a Jesus Christ man. A son of the Resurrection indeed! Let us be that, and the world will believe in the Saviour that enables us to walk in newness of life.
(SECOND OUTLINE)
FREEDOM, SUBMISSION, AND SERVICE
The early Christians felt themselves to be subjects of a divine and glorious kingdom, which they could not but contrast with the powers of earth and with the all-controlling empire of Csar. They looked for a kingdom which should absorb the kingdoms of this world, and they needed therefore to be especially warned against rebellion and against discontent. Hence the frequent admonitions to civil order and submission to be met with in the apostolic writings. The language of the text has the appearance of paradox, but it embodies true and practical wisdom.
I. Christian freedom.Whatever might be the estate, from a worldly point of view, of those who believed on Christ, whether freemen or bondsmen, all were free in Christ Jesus. They enjoyed a liberty of spirit which could not but impart serenity and dignity to their temper. Free from the Divine displeasure and condemnation, made free indeed by the Son of God, they enjoyed, and all true Christians enjoy, the glorious liberty of the children of God. Their actions may be in many respects controlled by men; their hearts turn with loving freedom to the God of emancipation, in whom they live.
II. Christian submission.Liberty is not license. Man is not a law unto himself. We are subject to the law of God throughout the whole range of our being, and within a very wide range, to the law of man. There is a counterfeit of liberty; there are those who pride themselves upon an Antinomian emancipation from the moral law, and there are those who disdain to render obedience to the civil magistrate, thinking that such obedience is incompatible with the exalted privileges of their condition. Now inspiration has forewarned professing Christians against these follies, and has bidden us, for the Lords sake, to be subject to every ordinance of man.
III. Christian service.The happiest freeman is he who acknowledges and willingly obeys the law which is supremely good. He finds this service, which is spiritual and voluntary, to be
(a) Honourable.
(b) Advantageous.
(c) Happy.
(d) Harmonious with true liberty.
Illustration
The word which we translate maliciousness, is a large word. Sometimes it means cowardice. Sometimes it means baseness. It is elsewhere rendered evil. And, in the first chapter of St. James, naughtinesswhich perhaps best conveys the whole sense. As free, and not using your liberty for a cloke of anything that is wrong. Anything that is wrong.
(THIRD OUTLINE)
LIBERTY IN SERVICE
The Apostle makes direct reference to a sad abuse of Christian freedom. Some professors had acted as if the liberty Christianity conferred upon them had freed them from all moral obligation and restraint. Their notion was that, being the children of God, they could do as they liked. So they gave themselves up to licentiousness, and indulged in all manner of carnal enjoyment. This, alas! is the tendency of human nature; but when Divine grace is master of the soul it is restrained, and behaviour practised which suits the servants of God.
I. What is this freedom?
(a) Social freedom. Christ has given Christians this freedom. But He has not drawn out a social scheme, and stamped it with His Divine authority, thus guaranteeing them social freedom; yet He has made it clear that they are entitled to it; and they enjoy it even when obeying the magistrate, honouring the king, and rendering unto Csar the things that are Csars. They have freedom within, and this is independent of all that is without.
(b) Intellectual freedom. It were of little avail to Christians if their freedom extended to their social life only; mind must be emancipated also. This Christ has done for them. He has moreover given them His truth as His pledge of their freedom. Nay, it was by the power of the Truth and the Spirit that they were made free (Joh 8:32; Joh 16:13).
(c) Spiritual freedom. This is the cardinal thought of St. Peter, and this is the choice blessing of Christians. It includes freedom from the curse of the law, from the guilt of sin, from the tyranny of Satan, from the corruption of the world, from the fear of death, and from the wrath to come.
II. Servants of God.The position is:
(a) A rightful one. The Apostle named the Christians to whom he wrote bond-servants. He takes his idea from the life of slaves who were the property of their masters. But in a far higher sense Christians are the bond-servants of God. He has an absolute right to them and their services. Of His own loving will He created them; of His own loving will He preserves them; and of His own loving will He redeemed them by the cross of His Son. Hence Christians are bound to serve Him, and in nowise to violate any of His laws and thereby dishonour Him.
(b) A needful one. God Himself will do the impossible; the possible He leaves to us. To serve God, therefore, in such things is the grand characteristic of all true Christians. We may be neither prophets, nor priests, nor statesmen, nor soldiers, nor authors; but by a holy motive we may dignify the lowliest service and immortalise the feeblest action.
(c) A delightful one. Though Christians are the bond-servants of God, the service is perfect freedom. They should be so happy in it that they do not count attention to the daily activity or strictness of their life a bondage in any wise, but the sweetest liberty of alla holy and amiable captivity of the Spirit.
Illustration
Liberty is the essence of Christianity. It is not too much to say that no one knows what it is to be quite free, till he is a real Christian. Religion and liberty are the same thing. Take the map of the whole world. You will find them identically one among the nations. Examine your own heart, and you have only one and the same thing there. There has been a wonderful and perfect change in the use of the word religion. Religion is a Latin word, and its strict meaning is tied, or bound down. And so the religion of the Romans was. Every heathen creed is a creed of fear, and therefore a creed of bondage. We have loved to use the word religion in the very opposite sense. For the Christian religion takes off the bondage, because the Christian religion is love. So, by religion, we mean the very opposite of what the word meant at first. We mean unbinding. Religion almost, if not quite, is the only word in the English language which has improved its meaning as time goes on.
Fuente: Church Pulpit Commentary
1Pe 2:16. To be free means they had been delivered from the bondage of sin, but that does not signify they had the license to ignore all manner of service. They should therefore not take undue advantage of their liberty from sin which they had received from Christ, and use it to cover up a feeling of maliciousness or toward the rulers of the land. On the other hand, they should let it be known that, being servants of God, they were all the more desirous of living quiet and obedient lives under the government. Such an example would have a tendency to make a favorable impression on those who represent the powers that be. That is why the apostle makes the remark in verse 13 that disciples are to submit themselves to the ordinances of man “for the Lord’s sake.” The same thought is expressed by Paul Col 3:23. The apostle is writing of the obligation of disciples toward their masters, that they should do it “as to the Lord.”
Fuente: Combined Bible Commentary
1Pe 2:16. as free, and not as having your freedom for a covering of wickedness, but as bond servants of God. Liberty is apt to degenerate into licence. Milton speaks of those who
Bawl for freedom in their senseless mood,
And still revolt when truth would set them free;
Licence they mean when they cry liberty.
The man possessed by the new sense of freedom in Christ might think it strange to be the servant of men, and of such men as heathen rulers were. Peter guards his readers against this secret danger of making their liberty in Christ a plea for insubordination in the State, and presents it both as a reason for order and subjection, and as the spirit in which these duties should be rendered. Because they were free they were to be submissive; for (the and introduces an explanation of the free) their freedom was not to be used as a means for concealing or palliating wickedness, and they themselves, while free, were also Gods bond-servants and under obligation to fulfil His will. The freedom of Christians is a bond freedom, because they have been set free in order to be bond-servants to God; and a free bondage, because they obey God and Magistrate not of constraint, but spontaneously (Gerhard). The cloke of the A. V. is apt to mislead. The Greek term simply means a covering, and is used in the Old Testament to denote the covering of badgers skins upon the tabernacle (Exo 26:14). It has no reference (as Beza strangely supposes) to the cap put on by manumitted slaves. Neither does it mean cloak, except in the figurative sense of something that hides the true character of conduct. The English Versions mostly give malice or maliciousness as the rendering of the other noun,in this following, and perhaps misunderstanding, the Vulgate. The Bishops Bible, however, gives naughtiness, and, though the word has also the more specific sense, and not a few interpreters prefer it here, this more general meaning of wickedness, evil conduct, is more in harmony with the context. (See also on 1Pe 2:1; and for the idea as a whole, compare 2Pe 2:19; Gal 5:13; as also 1Co 8:10; Rom 14:13.)The connection of this 16th verse is uncertain. Our view of its application will be modified according as we relate it to what precedes or to what follows. Some take it as an introduction to 1Pe 2:17, and as stating, therefore, that Christian freedom means the giving of their dues to all the four subjects distinguished there (Steiger, Lachmann, Plumptre, etc.). But it is not easy to see how the statement of 1Pe 2:16 bears particularly on such a precept as the third in 1Pe 2:17, Fear God. Others connect it with 1Pe 2:15; in which case its import is that the well-doing by which adversaries are to be silenced must be in the exercise of a liberty implying freedom from deceit, and rejoicing in service (so Tyndale, Erasmus, Luther, Calvin, Hofmann, Wiesinger, Alford, etc.). A third connection is also proposed (by Chrysostom, Bengel, Schott, Huther, etc.), namely, with 1Pe 2:13; in which case it becomes a definition of the general injunction, Submit yourselves, which rules the whole section. This last is on the whole the best, as giving the principle that the submission which was enjoined in all these civil and political relations was to be rendered not in an abject spirit, or with concealed motives, but in consistency with a liberty in Christ which was also free subjection to Gods will and entire loyalty to His service.
Fuente: A Popular Commentary on the New Testament
Here our apostle answers an objection, which he foresaw the Christian Jews ready to make against this duty of subjection, namely, “that they were a free people, as Jews, and ought to preserve their liberty, and own no governors that were not of their own nation: and as Christians they looked upon themselves as Christ’s freemen:” whereas Christian liberty exempts no man from the duty of civil subjection: the liberty Christ has purchased for believers is a freedom from sin and Satan, from sinful servitude: Christ makes all his subjects free, but it is with a freedom from spirtual bondage, and not from civil subjection; consequently, to plead our Christian liberty in bar to that obedience which we owe our superiors and governors, either civil or ecclesiastical, is to use our liberty for a cloak of maliciousness, and as a covering for that disobedience which is hateful to God, and injurious to mankind, as being destructive of order and government, which is the beauty and the bond of human society.
Fuente: Expository Notes with Practical Observations on the New Testament
1Pe 2:16-17. As free In the noblest sense, in consequence of your relation to Christ, and your interest in the merit of his death; (see on Joh 8:32; 1Co 7:22; Gal 5:1; Gal 5:13;) as sons and daughters of the Lord Almighty, and therefore heirs of God; and not using your liberty as a cloak of maliciousness , of wickedness. Though you are indeed made free from the dominion of sin and Satan, the world and the flesh, yet not from subjection to magistrates; therefore use not your liberty so as, under pretence thereof, to be guilty of disobedience to governors, or any other wickedness: but act in all things as the servants of God Observing all his laws, and performing all the duties he requires. Honour all men As being made in the image of God, intelligent, free, and immortal beings; bought by the blood of his Son, and designed for his eternal kingdom. Love the brotherhood All true Christians. Fear, reverence, and obey, God. Honour the king Whom God has set over you. Pay him all that regard, both in affection and action, which the laws of God and man require. Perhaps no finer and stronger instances of the laconic style are to be found anywhere than in this passage. It is remarkable that the apostle requires Christians to honour the Roman emperor, though a great persecutor, and of a most abandoned character.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Christians are free in the sense of being under no obligations to God to gain His acceptance. He has accepted us because of what Jesus Christ did for us. Also we are free from the tyranny of Satan. We are no longer his slaves. We should not use this freedom to sin but to refrain from sinning.
"Liberty misused is like a mighty river flooding its banks and bringing terrible destruction upon all in its path. Liberty used as service is like a mighty river flowing within its banks bringing life and refreshment to all who drink of its waters." [Note: Cedar, p. 146.]