1Pe 2:13-18 | JFB | STEP | 13. every ordinance of man —"every human institution" [ALFORD ], literally, "every human creation. " For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare , "Be subject for conscience' sake." king —The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [AUGUSTINE in GROTIUS ]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.

1 Peter 2:13-18

13. every ordinance of man—"every human institution" [ALFORD], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare Ro 13:5, "Be subject for conscience' sake."

king—The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [AUGUSTINE in GROTIUS]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.

14. governors—subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.

for the punishment—No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [CALVIN]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [HORNEIUS]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.

praise of them that do well—Every government recognizes the excellence of truly Christian subjects. Thus PLINY, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (1Pe 3:13).

15. Ground of his directing them to submit themselves (1Pe 2:13).

put to silence—literally, "to muzzle," "to stop the mouth."

ignorance—spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare 1Pe 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.

16. As free—as "the Lord's freemen," connected with 1Pe 2:15, doing well as being free. "Well-doing" (1Pe 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.

not using—Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (1Pe 2:13) which is of God's appointment.

17. Honour all men—according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [ALFORD]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.

Love—present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.

Fear God . . . the king—The king is to be honored; but God alone, in the highest sense, feared.

18. Servants—Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.

be subject—Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 1Pe 2:11, 12, of which the first particular precept is given 1Pe 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1Pe 2:16; and so the participle 1Pe 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."

with—Greek, "in."

all—all possible: under all circumstances, such as are presently detailed.

fear—the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (1Pe 2:13), not merely slavish fear of masters.

good—kind.

gentle—indulgent towards errors: considerate: yielding, not exacting all which justice might demand.

froward—perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.