1. I PETER 2 13-25 COMME TARY EDITED BY GLE PEASE Submission to
Rulers and Masters 13 Submit yourselves for the Lord's sake to
every authority instituted among men: whether to the king, as the
supreme authority, BAR ES, Submit yourselves to every ordinance of
man - Greek, to every creation of man, ( anthrpin 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, autokratr,
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. CLARKE, 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 Rom_13:1, etc., to which I beg every reader, who may
wish to know the political sentiments of this work, to have
recourse. 2. 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 Lords sake, , on account of the Lord, whose will it was,
and who commanded it. GILL, 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, Rom_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
3. 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 Rom_13:1. HE RY, 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_13:1-14), and whose
honour is concerned in the dutiful behavior of subjects to their
sovereigns. JAMISO , 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 Rom_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. CALVI , 13SUBMIT
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, 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, 4. 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 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 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, 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 in Greek, from which comes, means to form and to construct a
building. Suitable, then, is the word 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 callsCAESAR , as I think, whose empire
extended over all those countries mentioned at the beginning of the
Epistle. For though was a name extremely hated by the Romans, yet
it was in use among the Greeks. They, indeed, often called him
autocrat, ( ) but sometimes he was also called by them king, ( .)
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
betweenCAESAR 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 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,
theCAESARS , 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 hand. (27) The words literally are, ye to
every human creation: but, as Calvin says, the Greek verb means
sometimes to form, to construct; and so does to create, in Hebrew.
The noun may hence be rendered 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, for man; and he does the same in 1Pe_3:7 ,
womanish weaker vessel, instead of woman (or wife) the weaker
vessel. We may then render the words, 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. PULPIT, "SUBMIT yourselves to every
ordinance of man. The aorist passive ( ) is used, as often, in a
middle sense. The word for "ordinance" is , which in classical
Greek means "foundation," as of a city; but in the New Testament is
used elsewhere only of the works of God, in the sense of
"creation," or "a creature". Hence some, as De Wette, translate 5.
the words, "to every human creature," SUPPORTING their view by
1Pe_5:5. But on the whole this seems unlikely; is a strange and
awkward periphrasis for . It is better to understand it as meaning
a human creation or foundation. Certainly "there is no power but of
God" (Rom_13:1); but the form which that power assumes is a human
institution. St. Peter bids his readers to SUBMIT themselves to the
de facto form of government. For the Lord's sake. Not from human
motives, as fear of punishment; but for the Lord's sake, because
"the powers that be are ordained of God," and in obeying them we
obey the ordinance of God. Christians were commonly accused of
insubordination, of doing "contrary to the decrees of CAESAR"
(Act_17:7); they must show by their conduct that these accusations
are false, that the progress of the gospel be not hindered. Whether
it be to the king, as supreme. By "the king" is meant the Roman
emperor, who was frequently so described in 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). ELLICOTT, "(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 Romans 13:1, et seq., where
the reason assigned for submission is the same as that in John
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 (Acts 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
BEGINNINGto 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 Romans 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. KRETZMANN 13-17, "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: SUBMITyourselves 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 6. 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 7.
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. BARCLAY 13-15, "Peter looks at the duty of
the Christian within the different spheres of his life; and he
begins with his duty as a citizen of the country in which he
happens to live. Nothing is further from the thought of the New
Testament than any kind of anarchy. Jesus had said, "Render
therefore to Caesar the things that are CAESAR'S; and to God the
things that are God's" (Matthew 22:21). Paul was certain that those
who governed the nation were sent by God and held their
responsibility from him, and were, therefore, no terror to the man
who lived an honourable life (Rom 13:17). In the Pastoral Epistles
the Christian is instructed to pray for kings and all in authority
(1 Timothy 2:2). The instruction of the New Testament is that the
Christian must be a good and useful citizen of the country in which
his life is set. It has been said that fear built the cities and
that men huddled behind a wall in order to be safe. Men JOIN
themselves together and agree to live under certain laws, so that
the good man may have peace to do his work and go about his
business and the evil man may be restrained and kept from his
evil-doing. According to the New Testament life is meant by God to
be an ordered business and the state is divinely appointed to
provide and to maintain that order. The New Testament view is
perfectly logical and just. It holds that a man cannot accept the
privileges which the state provides without also accepting the
responsibilities and the duties which it demands. He cannot in
honour and decency take everything and give nothing. How are we to
translate this into modern terms? C. E. B. Cranfield has well
pointed out that there is a fundamental difference between the
state in New Testament times and the state as we in Britain know
it. In New Testament times the state was authoritarian. The ruler
was an absolute ruler; and the sole duty of the citizen was to
render absolute obedience and to PAY taxes (Romans 13:6-7). Under
these conditions the keynote was bound to be subjection to the
state. But we live in a democracy; and in a democracy something far
more than unquestioning subjection becomes necessary. Government is
not only government of the people; it is also for the people and by
the people. The demand of the New Testament is that the Christian
should fulfil his responsibility to the state. In the authoritarian
state that consisted solely in submission. But what is that
obligation in the very different circumstances of a democracy? In
any state there must be a certain subjection. As C. E. B. Cranfield
puts it, there must be "a voluntary subordination of oneself to
others, putting the interest and welfare of others above one's own,
preferring to give rather than to get, to serve rather than to be
served." But in a democratic state the keynote must be not
subjection but cooperation, for the duty of the citizen is not only
to submit to be ruled but to take a necessary share in ruling.
Hence, if the Christian is to fulfil his duty to the state, he must
take his part in its government. He must also take his part in
local government and in the life of the TRADE union or association
connected with his trade, craft, or profession. It is tragic that
so few Christians really fulfil their obligation to the state and
the society in which they live. 8. It remains to say that the
Christian has a higher obligation than even his obligation to the
state. While he must render to CAESAR the things which are
Caesar's, he must also render to God the things which are God's. He
must on occasion make it quite clear that he must listen to God
rather than to men (Acts 4:19; Acts 5:29). There may be times,
therefore, when the Christian will fulfil his highest duty to the
state by refusing to obey it and by insisting on obeying God. By so
doing, at least he will witness to the truth, and at best he may
lead the state to take the Christian way. COFFMAN, "Be subject ...
This means SUBMIT, or obey"; and "It is the key word in this
epistle, occurring here and in 1 Peter 2:18; 1 Peter 3:1,5,22, and
in 1 Peter 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" (Acts 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 (John 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. 9. CONSTABLE,
"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 (1 Peter 2:13 to 1 Peter 3:7; cf. Ephesians 5:21
to Ephesians 6:9; Colossians 3:18 to Colossians 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 Romans 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. Verse
13-14 The Christian's relationship to the state and to state
officials is quite clear (cf. Romans 13:1-7; 1 Timothy 2:1-2; Titus
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. Matthew
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. Acts 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. 10. ". . . 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. 1 Peter 2:21; Phil. ii. 3 f.)."
[Note: Kelly, pp. 108-9.] BENSON, "1 Peter 2:13-15.
SUBMITyourselves 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, John 19:15;
Acts 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 1
Peter 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. COKE, "1 Peter
2:13-14. Submit yourselves to every ordinance, &c. See Romans
13:1; Romans 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, 1 Peter
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 JOINEDwith 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 11. 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: 1 Peter 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 PROTECTIONand 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. 1 Peter 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, 1 Peter
2:12; 1 Peter 2:15; 1 Peter 2:20. We meet with the same word again,
ch. 1 Peter 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. CHARLES SIMEON, "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
12. 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, 13. 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 14. 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 15. 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 16. 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 C
sar the things which are C sars, 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. "because of the
Lord": Though the Christians true citizenship is in heaven,
(Php3:20) he still must live as an obedient citizen in this world
so that God will be honored and glorified. Rebellious conduct by a
Christian brings dishonor on Christ. The most important thing this
text does is put all of our social and political life into relation
to 17. God. The Bible is not a book about how to get along in the
world. It is a book inspired by God about how to live to God. I
love that phrase "live to God." It's not mine. It's Paul's. He said
in Ga2:19, "Through the law I died to the law that I might live to
God." The aim of life -- including our social and political life --
is to live to God. To live with God in view. To live under his
authority. To live on him like we live on air and food and water.
To live for his good reputation. What makes this issue so urgent
for Peter that he brings it up right here is what he has said in
the previous four verses. In v9 he said that Christians are "a
chosen race...a holy nation and a people of God's own possession."
In v10 he said that we are "the people of God." In v11 he said that
we are therefore aliens and strangers here among the social and
political institutions of this world. This raises the question
whether we even have any allegiance to the institutions of this
world at all. If we are a separate "holy nation" and if we are
"God's people" and if we are "aliens and strangers" perhaps then we
should withdraw into our own Christian ghettos and communities and
enclaves and have nothing to do with the powers and institutions of
the world. Peter's answer to that is NO. In this way Christian
submission to the institutions of this world becomes an act of
tribute to God's authority over the institutions of the world. You
look a king or a governor in the eye and say, "I submit to you, I
honor you -- but not for your sake. I honor you for God's sake. I
honor you because God owns you and rules over you and has
sovereignly raised you up for a limited season and given you the
leadership that you have. For his sake and for his glory and
because of his rightful authority over you I honor you. So v13
subordinates all submission on earth to a higher submission to God
when it says, "submit for the Lord's sake." We keep the speed limit
for God's sake, not because we might get a ticket. And all our
driving becomes an act of worship. TO EVERY HUMAN INSTITUTION
(literally "creation"): hepotagete (2PAPM) pase anthropine ktisei
dia ton kurion: Even to "Caesar" -- Mt22:21; Ro13:1-7: every human
creation, denoting either everything created for mankind or every
creature who is human, but context supports the former. Since only
God really creates, we must regard human ordinances as divine
ordinances and submit to them as unto God, unless they contradict
God's written Word (Ro13:1). Just being an obedient Christian is
increasingly becoming a social, political, legal issue in America
at the beginning of a new millenium so the wisdom of Peter's advice
transcends time. WHETHER TO A KING AS THE ONE IN AUTHORITY
(continually rising above): eite basilei os huperechonti (PAPMSD):
Human governments are "created" by God (Ro13:1). Rulers are Gods
servants (Ro13:4). Even if the rulers are not believers, they are
still Gods men officially. Even if they are dictators and tyrants,
their rule is better than no rule at all. The complete absence of
rule is anarchy (Jdg21:25), and no society can continue under
anarchy (Webster's = Medieval Latin anarchia, Greek anarchos =
having no ruler an- + archos ruler; cp Pr29:18). So any government
is better than no government at all. Order is better than chaos
(Webster's = the confused unorganized state of primordial matter
before the creation of distinct forms.) If Peter could command the
Christian community to honor the king and the governor, knowing the
wickedness of Nero, then how much more must we honor a president
who is not in that category--even though he may endorse and promote
acts which we regard as immoral and even barbaric. What our
president at the turn of the century endorses is not the right to
scrape 18. a few fetal cells off the lining of the uterus, but that
human beings who have a beating heart, give an EKG reading, show
brain waves, grasp with their fingers, suck their thumbs, respond
to pain, and carry all the genetic completeness of a human--that
those humans may rightfully have their life ended by dismemberment.
Submission to Civil Authorities (1 Peter 2:13-17) By: Bob
Deffinbaugh , Th.M. 13 Submit yourselves for the Lords 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. 15 For such is the will of
God that by doing right you may silence the ignorance of foolish
men. 16 [Act] as free men, and do not use your freedom as a
covering for evil, but [use it] as bondslaves of God. 17 Honor all
men; love the brotherhood, fear God, honor the king. Introduction
For centuries, the Christians relationship to civil government has
been a matter of critical importance. In the Old Testament, the
nation of Israel spent 400 years under Egyptian rule (see Genesis
15:12-16; Exodus 12:40-41). Later God gave the Jews over to Gentile
rule as a consequence of their rebellion against Him (see
Deuteronomy 28:64-68; Nehemiah 9:26-37; Daniel 9:4-19). The prophet
Jeremiah spoke to the people of Israel, directing them to submit to
Nebuchadnezzar and to Babylonian rule. They were to serve the king
of Babylon and live. The false prophets, however, promised the
people that God would quickly deliver them from their bondage (see
Jeremiah 27). As a result, over a period of time through a sequence
of rebellions and defeats at the hands of the Babylonians, almost
the entire population of those dwelling in Jerusalem and the
territory of Judah were taken as captives to Babylon (see 2 kings
24-25; 2 Chronicles 36). This same spirit of rebellion against
foreign domination, even though divinely imposed, was evident in
the Jews of Jesus day. Contrast their words with those of Nehemiah:
36 Behold, we are slaves today, and as to the land which Thou didst
give to our fathers to eat of its fruit and its bounty, behold, we
are slaves on it (Nehemiah 9:36). 31 Jesus therefore was saying to
those Jews who had believed Him, If you abide in My word, [then]
you are truly disciples of Mine; 32 and you shall know the truth,
and the truth shall make you free. 33 They answered Him, We are
Abrahams offspring, and have never yet been enslaved to anyone; how
is it that You say, You shall become free? (John 8:31-33). In the
New Testament, the Jews were once again subject to foreign rule
though they refused to acknowledge their sin or their subjection.
This rebellious attitude posed a danger for the Jews of Jerusalem
and a danger for New Testament churches such as those to whom Peter
had written. As Peter has indicated, Christianity is the
fulfillment of Gods Old Testament promises (1 Peter 1:10-12). When
unbelieving Jews tried to legally disown Christianity, Gallio, a
Roman proconsul of Achaia, rejected their claims, which set a legal
precedent and gave `Christianity the same rights and protection as
Judaism (Acts 18:12-17). The problem was that Rome had become
increasingly displeased with Jews and Judaism (see Acts 18:2, 19.
14-17), and the Jews were persistently resisting Roman control.
This led to the destruction of Jerusalem by Titus just as our Lord
forewarned (see Matthew 24:1-2; Luke 19:41-44). Since Rome viewed
Judaism and Christianity as closely related, the church might be
falsely accused of opposing Rome. Church history provides much
evidence that Rome did eventually begin to accuse the church of
crimes against the state. Peters words in our text are meant to
avoid any unnecessary charges against the church and to arm the
church with attitudes and actions which would show these charges to
be false. Many of the same dangers present at the time of Peters
writing exist today in a slightly different form. Increasingly,
Christians are looked upon with suspicion as those opposed to civil
authority. David Koresh and his followers in Waco, Texas, may seem
to be totally unchristian to evangelical believers, but there are
those outside the faith who see little difference between them and
evangelical Christianity. This is partly due to some Christians who
are becoming increasingly militant and apparently more willing to
break the laws of our land. An abortionist is murdered by a man
whom some would view as little different from many other
anti-abortionists. If the evangelical pro-life movement is willing
to break laws in order to save the lives of the unborn, which laws
are they not willing to break? Are they willing to kill in order to
save lives? Some would like to think so. And some would like others
to think so. We see then just how vitally important the Christians
relationship to civil government is. We are aliens and strangers on
this earth; our citizenship is in heaven. But this does not mean we
are somehow less obligated to obey the laws of the land. Unlike
those who exploded a bomb in the New York World Trade Center, we
dare not view our foreign citizenship as a license to break the
laws of the land in which we live. Peters words are not easy to
swallow, and they may be less than easy to obey. Peter will inform
us that we have the same obligation to obey our government as do
unbelievers living in this nation, but the Christian has an even
higher obligation than unbelievers. The Context of Our Text Already
in chapter 2, Peter has laid the foundation for the instructions he
now gives concerning our conduct. Our relationship to Christ
determines our identity. By faith in Him as the living Stone, we
become living stones built up into a dwelling place of God where He
abides, where priestly ministry is performed, and spiritual
sacrifices are offered up. In Christ, we have become a chosen race,
a royal priesthood, a holy nation, a people who belong to God, so
that we may proclaim the excellencies of the One who called us from
darkness into His marvelous light (2:9). Our task is not only to be
Gods possession but His dwelling place and a demonstration of His
nature. Verses 11 and 12 spell out in general terms the way we
should fulfill our calling. We are to abstain from fleshly lusts
which are foreign to our calling and destiny. We are to conduct
ourselves in a godly fashion, so that while men may accuse us
falsely for doing good in this life, they will give praise to God
for these same deeds when they stand before Him at Christs return.
Beginning at verse 13, Peter becomes more specific about the ways
in which we abstain from fleshly lusts and exhibit excellent
behavior before men. Submission to others is the first specific
manifestation of godly conduct. Since Peter is writing to the
saints about Christian suffering, he addresses submission in the
context of suffering. He writes about submission to those who may
be the cause of our suffering. In 2:13-17, he speaks of submission
to civil authorities and in 2:18-25 of the submission of slaves to
cruel masters. In 3:1-6, he writes to wives who may be married to
unbelieving, even unkind husbands. Finally in verse 7 of chapter 3,
he speaks to husbands about submission. Probing the Passage 20.
Verses 13 and 14 13 Submit yourselves for the Lords 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. The command is given to submit
ourselves to every human institution.64 The word submit is almost
always taught and understood in terms of authority. Submission is
the proper response of the Christian to those in a position of
authority over us. In secular thinking, this may be as far as
submission will go, but this is not so in the Bible. In addition to
being a matter of authority, submission is also a matter of
priority. Allow me to explain. In addition to requiring us to
submit to those in authority, the Scriptures also call for
submission to those who are our peers: 21 And be subject to one
another in the fear of Christ (Ephesians 5:21). In the context of
his teaching on submission, Peter calls upon the saints to honor
all men. I believe this is a manifestation of submission. Peter
commands the saints to submit to the king as the one in authority
(verse 13). The Greek term rendered in authority is the same term
Paul employed in Philippians 2:3: 1 If therefore there is any
encouragement in Christ, if there is any consolation of love, if
there is any fellowship of the Spirit, if any affection and
compassion, 2 make my joy complete by being of the same mind,
maintaining the same love, united in spirit, intent on one purpose.
3 Do nothing from selfishness or empty conceit, but with humility
of mind let each of you regard one another as more important than
himself; 4 do not [merely] look out for your own personal
interests, but also for the interests of others. 5 Have this
attitude in yourselves which was also in Christ Jesus (Philippians
2:1-5). While God has sovereignly ordained governmental officials
to hold positions of authority over us, we are also to regard our
fellow-believers as having a higher claim on us than our own
selfish desires. Therefore, submission is not only a matter of
authority but also a matter of priority. So far, in verses 13 and
14, submission is viewed in the context of authority, and those to
whom we are to submit are civil authorities. Submission is not only
to be granted to the king, the ultimate authority, but to all of
his agents. As I understand Peter, this not only means men in
prominent positions of power such as governors but those who act on
their behalf, the civil servants who carry out the functions of
government on our level. Peter expects us to respond to these
agents of authority as though they were the supreme human authority
whom they represent. The purpose of government and those who govern
is completely consistent with Peters call for excellent conduct and
submission to civil authorities: the punishment of evildoers and
the praise of those who do right. While the form of government may
differ, the task is the same. Even a pagan and corrupt government
is better than none at all. As bad as communism may seem to us, the
people of Yugoslavia were better off under communism than the
people of Bosnia are today. Governments punish evil-doers, and they
also praise those who do good. As President, George Bush initiated
the thousand points of light program to honor those making a
special contribution to our society. Even in ancient times, heathen
rulers recognized their responsibility to do the same. When the
Persian king Ahasuerus could not sleep, he gave the order for the
chronicles of his kingdom to be read to him, no doubt hoping he
would be put to sleep by them. When the account was read of
Mordecais 21. disclosure of a plot to abduct the king, Ahazuerus
immediately asked, What honor or dignity has been bestowed on
Mordecai for this? (Esther 6:3). When told that nothing had been
done to honor Mordecai, he made things right the next day. This
heathen king understood the need to honor those who do well in his
kingdom. Governments obligation is to praise the righteous and
punish the wicked. Peters command to submit to civil authorities
does not include a promise that we will always be praised by
earthly authorities for the good things we have done. He does,
however, infer that praise is certain for the Christian. We are not
to live righteously primarily to obtain the praise of men. We are
to live righteously in order to bring praise to God and to await
His praise. And so Peter instructs us to submit ourselves for the
Lords sake (verse 13). Submission is to be as to the Lord
(Ephesians 5:22), in the Lord (Ephesians 6:1), and for the Lords
sake (1 Peter 2:13). Our submission to civil authorities should be
carried out as obedience to our Lord (see Romans 13:1-7). This is
to be done in His strength and to His glory (see 1 Corinthians
10:31). If we submit in this way, we will receive praise from Him
whom we serve, to whom we are ultimately in submission. Verse 15 15
For such is the will of God that by doing right you may silence the
ignorance of foolish men. Submission is doing what is right.
Submission is doing the will of God. Submission by doing right is
the way that we may, in the will of God, see the ignorance of
foolish men silenced. The ignorance of foolish men is that
ignorance related to mans condition in unbelief65 (see 1 Peter
1:14). Mans ignorance of God and His ways often results in foolish
accusations against believers. They may see our good deeds as evil
and accuse us for doing good (see 2:12). Because governments task
is to reward men for doing well and to punish them for evil, civil
authorities must also determine whether our actions are good or
evil. Often this is carried out through the court system. Sometimes
it is done directly by the king. Because Daniel was faithful by
diligently carrying out his duties in serving King Darius, God
blessed his work. As Daniel was promoted by the king, his peers
began to resent him, seeking to find some area of failure or
wrong-doing in his life. They concluded they would only be able to
accuse him in connection with his faith (Daniel 6:24-27). When the
king was tricked into passing a law which was certain to make
Daniel a law-breaker, the king reluctantly cast Daniel into the den
of lions hoping that his God might save him. And his God did save
him! The king joyfully received Daniel back alive and hastened to
silence Daniels false accusers: 24 The king then gave orders, and
they brought those men who had maliciously accused Daniel, and they
cast them, their children, and their wives into the lions den; and
they had not reached the bottom of the den before the lions
overpowered them and crushed all their bones. 25 Then Darius the
king wrote to all the peoples, nations, and [men of every] language
who were living in all the land: May your peace abound! 26 I make a
decree that in all the dominion of my kingdom men are to fear and
tremble before the God of Daniel; for He is the living God and
enduring forever, and His kingdom is one which will not be
destroyed, and His dominion [will be] forever. 27 He delivers and
rescues and performs signs and wonders in heaven and on earth, who
has [also] delivered Daniel from the power of the lions (Daniel
6:24-27). Our Lord was vindicated by Pilate although Pilate was
pressured into executing this One whom he had just declared
innocent: 22. 14 You brought this man to me as one who incites the
people to rebellion, and behold, having examined Him before you, I
have found no guilt in this man regarding the charges which you
make against Him (Luke 23:14). Paul was likewise vindicated by
Roman officials: 30 And the king arose and the governor and
Bernice, and those who were sitting with them, 31 and when they had
drawn aside, they [began] talking to one another, saying, This man
is not doing anything worthy of death or imprisonment. 32 And
Agrippa said to Festus, This man might have been set free if he had
not appealed to Caesar (Acts 26:30-32; see 23:29). Submission to
civil authorities facilitates the task God has given to those who
governto punish the wicked and reward the righteousand expose and
silence false charges against the righteous. Verses 16 and 17 16
Act as free men, and do not use your freedom as a covering for
evil, but use it as bondslaves of God. 17 Honor all men; love the
brotherhood, fear God, honor the king.66 Recently, I saw this
bumper sticker on the back of a pick-up: Obey Gods Laws, not mans.
This has a kind of pious ring to itat first glance. But a serious
problem exists in the thinking which underlies this proposition.
The error is in assuming a significant conflict between mans laws
and Gods laws. Paul did not think so; neither did Peter. The
biblical perspective is this: Obey mans laws as Gods law (see
Romans 13:1-7). Being citizens of the heavenly kingdom does not
exempt us from our obligation to the laws of the land in which we
live. Being free in Christ is not freedom from obedience to civil
authorities. To what freedom then is Peter referring in verse 16?
Many think it is our freedom in Christ (see Luke 4:18; John 8:32,
36; Acts 13:39; Romans 6:7, 18, 22; 7:3; 8:2; 1 Corinthians 9:1,
19; 10:29; Galatians 5:1, 13). This freedom may be included in what
Peter is talking about, but I believe he is also talking about ones
freedom as a citizen, as opposed to being a slave (see 1
Corinthians 7:21-22; 12:13; Galatians 3:28; Ephesians 6:8;
Colossians 3:11). Peter addresses slaves in 1 Peter 2:18. In verse
16, he is speaking to free citizens, urging them to use their
freedom for the progress of the gospel and the glory of God rather
than for selfish ambitions. Everything legal is not necessarily
moral or godly or profitable to others (see 1 Corinthians 6:12).
Paul often surrendered some of his freedoms for the good of others
and the advance of the gospel. He was free to marry, but he chose
not to do so (1 Corinthians 9:5; 7:8). He was free to be supported
in his ministry, but he often chose not to be (see 1 Corinthians
9:1-18). His liberties were not exercised at the expense of others;
they were employed in ministry to others. Pauls submission to
others caused him to view and use his liberties in a very different
way. Peter calls on us here to do likewise. What are some of the
freedoms we may use as slaves of Christ, or abuse as slaves of our
flesh? We have the liberties of our American citizenship and the
rights we are granted by our Constitution and the Bill of Rights.
We should use these submissively to the benefit of others. There is
the freedom of our personal liberties in Christ, within the
confines of Gods Word and our personal convictions. These should be
employed as slaves of Christ and as the servants of others. There
is the freedom of retirement. Do we use this for fulfilling our own
selfish desires or for serving Christ and others? For some, there
is the freedom to remain single. While Paul advocates remaining
single so that we may more devotedly serve our Lord (1 Corinthians
7:25-35), most of those who remain single today do so to 23. devote
themselves to the pleasures of single life (I am not quite sure
what these are, especially if we limit them to what God permits). I
believe Peter is teaching that submission is not just for those who
cannot avoid it, for citizens under the rule of government and
slaves under the authority of their masters. Peter is teaching us
that submission should be our mindset even when we are free. We
are, first and foremost, servants of Christ. Submission is to be
the dominant theme in our livessubmission to Christ, submission to
governmental authorities, and even submission to our peers and
subordinates. This becomes much clearer in verse 17. Verse 17 Verse
17 greatly expands Peters teaching on submission. It covers the
whole forest, from the king as the supreme human authority to those
on the lowest levels of power or position. It also includes God as
the ultimate and final authority over all creation. It covers both
believers and unbelievers. And in the process, it shows certain
crucial distinctions Christians must recognize and observe in their
submission to others. I am not altogether happy with the
translation of verse 17 in the New International Version: Show
proper respect to everyone: Love the brotherhood of believers, fear
God, honor the king (emphasis mine). In the original text, it is
the same term which is rendered show proper respect and honor in
the same verse. This is not only unusual, it is misleading. The
concept of honor is a fundamental and foundational part of
submission. Peter is teaching that just as we must submit to those
over us by honoring them, so we must submit to those under us with
the same outlook. Peter has not left the subject of submission here
but rather has chosen to expand it dramatically. Now, submission
involves not only submission to kings but to all men. Further,
submission involves not just respect for higher authorities, but
respect for all men because they are Gods creation.67 What do we
honor in all men similar to the way we honor the king? The king is
divinely appointed by God; thus, his authority and position are to
be respected because God gave it to him (Romans 13:1). All men are
created by God with a certain reflection (although distorted) of
His image (see Genesis 1:26). To honor men is to honor the God who
made them and to honor the dignity they have as Gods creatures: 3
When I consider Thy heavens, the work of Thy fingers, The moon and
the stars, which Thou hast ordained; 4 What is man, that Thou dost
take thought of him? And the son of man, that Thou dost care for
him? 5 Yet Thou hast made him a little lower than God, And dost
crown him with glory and majesty! (Psalms 8:3-5).68 Thus we have
the command of our Lord through Peter to honor69 all men. All men
are to be given honor. We are to recognize that they have been
created by God and are to be treated as His creatures. To honor men
is to respect their dignity and even their individuality (for each
is uniquely created by Godsee Psalm 139). We may define what it
means to honor men in terms of what it means to dishonor men.
Consider these texts which speak of dishonoring men: 24. 21 You
have heard that the ancients were told, YOU SHALL NOT COMMIT MURDER
and Whoever commits murder shall be liable to the court. 22 But I
say to you that everyone who is angry with his brother shall be
guilty before the court; and whoever shall say to his brother,
Raca, shall be guilty before the supreme court; and whoever shall
say, You fool, shall be guilty [enough to go] into the fiery hell
(Matthew 5:21-22, emphasis mine). 1 My brethren, do not hold your
faith in our glorious Lord Jesus Christ with [an attitude of]
personal favoritism. 2 For if a man comes into your assembly with a
gold ring and dressed in fine clothes, and there also comes in a
poor man in dirty clothes, 3 and you pay special attention to the
one who is wearing the fine clothes, and say, You sit here in a
good place, and you say to the poor man, You stand over there, or
sit down by my footstool, 4 have you not made distinctions among
yourselves, and become judges with evil motives? 5 Listen, my
beloved brethren: did not God choose the poor of this world [to be]
rich in faith and heirs of the kingdom which He promised to those
who love Him? 6 But you have dishonored the poor man. Is it not the
rich who oppress you and personally drag you into court? 7 Do they
not blaspheme the fair name by which you have been called? 8 If,
however, you are fulfilling the royal law, according to the
Scripture, YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF, you are doing
well. 9 But if you show partiality, you are committing sin [and]
are convicted by the law as transgressors (James 2:1-9). We
dishonor men by thinking of them or calling them fools, those whom
the world would be better off without. God made them. They have
value and a contribution to make to this world. We dare not think
of them as a detriment or we dishonor the One who created them. We
also dishonor men by discriminating against them, giving
preferential treatment to those who appear to be of higher value
while demeaning those who seem to have little valuelittle to offer
us, little to contribute. Discrimination dishonors men. Honoring
men requires that we not judge them on the basis of appearances. It
means that we dare not treat some men with dignity and others
without dignity. I see several areas where the application of this
command is apparent on the surface. Racial discrimination is wrong,
because it honors some men and dishonors others. The prison system
often dehumanizes men and women and robs them and their families of
all dignity. Strip searches of male inmates by female guards, for
example, dehumanizes men. Often we fail to treat the elderly with
dignity, especially in some institutions which are responsible to
care for them. The poor are often humiliated and stripped of
dignity by the way in which our welfare and public services are
provided. To treat men as less than human is to put people in a
category under us. Submitting to others begins by regarding them as
having a dignity and honor which sets them above us and makes us
their servants. The arrangement of the instructions in verse 17 is
meant to be instructive: Honor all men; love the brotherhood, fear
God, honor the king In addition to the arrangement, the terms
honor, love, and fear are carefully chosen and distinguished.
Submission has a universal dimension which includes all mankind,
without exception. All men are to be honored. The brotherhood of
believers is to be loved. There is a greater degree of intimacy and
contact, and relationship, between one believer and other saints.
Thus, in Scripture, the believer has a higher level of obligation
to believers than to unbelievers: So then, while we have
opportunity, let us do good to all men, and especially to those who
are of the 25. household of the faith (Galatians 6:10). The king is
to receive honor as the ultimate human authority over men. He is to
be honored as a man, the head man we might say. But there is a
limit to the honor he receives. He is o