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Commentary on 1 Peter 2 verses 13–25
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.
(2.)From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.
(3.)Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, Pe1 2:15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.
(4.)He reminds them of the spiritual nature of Christian liberty. The Jews, from Deu 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (Joh 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.
4.The apostle concludes his discourse concerning the duty of subjects with four admirable precepts: - (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Pro 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.
II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, Pe1 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,
1.He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.
2.Having charged them to be subject, he condescends to reason with them about it.
(1.)If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, Pe1 2:19, Pe1 2:20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.
(2.)More reasons are given to encourage Christian servants to patience under unjust sufferings, Pe1 2:21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, Pe1 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God - man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?
3.The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, Pe1 2:22. He had done no violence, no injustice or wrong to any one - he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa 53:9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (Pe1 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.
4.Lest any should think, from what is said, Pe1 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, etc., where note, (1.) The person suffering - Jesus Christ: His own self - in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Mat 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross - servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa 53:6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev 16:21, Lev 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, Joh 1:29. (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.
5.The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, Pe1 2:25. They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.
Be subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ.
For the punishment of evildoers, and for the praise of those who do good. Not that all kings or leaders indeed know how either to punish evildoers or to praise those who do good, but he narrates simply what the action of a good judge ought to be, that is, to restrain evildoers and reward those who act well. And even if a judge acts unjustly by condemning the good, nonetheless it pertains to the praise of those who endure his wickedness patiently, and resist his foolishness patiently. "Do you want," he says, "not to fear the power? Do good, and you will have praise from it" (Ibid.). He does not say "from that," but "from it," because even if human power does not praise, indeed if it even persecutes, if it kills with the sword like Paul, if it crucifies like Peter, you will have praise from it, since from the fact that it wrongs you, just and innocent, the patience of your virtue earns a crown of praise. For the following words teach that blessed Peter aimed at this sentiment, where it is said:
Therefore, be subject to every human creature for the Lord's sake: whether to the king as the supreme authority, or to governors as those sent by him for the punishment of evildoers and the praise of those who do well. For it is the will of God that by doing good you should silence the ignorant talk of foolish people. Live as free people, but do not use your freedom as a cover-up for evil; live as God's servants. Honor everyone, love the brotherhood. Fear God, honor the king.
The human creature is said to be the leaders who have been appointed by kings, or even the kings themselves, because they too have been established and placed by men. For Scripture knows how to call creation a constitution, as when it says: "That he might create two in himself into one new man," (Eph. 2:15) that is, to place or establish. Therefore, it says: "Be subject to human authorities; be subject for the Lord's sake." For the Lord's sake, that is, as the Lord has commanded. But what has the Lord commanded? "Render to Caesar the things that are Caesar's, and to God the things that are God's." (Matt. 22:21) Therefore, in what they command outside of God, that is, what is contrary to or beyond God's constitution, they must not be obeyed. This the Lord and his disciple absolutely command, so that the Greeks might not be able to say that Christianity brings about the subversion of life and politics, and is the cause of disorder and confusion. Moreover, for the Lord, also on account of the faithful. For it was likely that some of them would say: Since we are deemed worthy of the kingdom of heaven, add great dignity to us from it, why then do you again cast us down, subjecting us to worldly princes? If anyone should say this, let him know, he says, that this kind of command is not mine, but the Lord's. However, Peter also shows to whom and to what kind of princes it is necessary to be subject, namely to those who uphold what is just. He also adds the reason, because both the will of God and the example of our righteousness is in submission to princes, and what is more, it brings shame upon the unbelievers. For when they speak ill of us as being arrogant and stubborn and disobedient, seeing us humble and obedient in what is necessary, their mouths are more shut and they are put to shame.
"as free people.” The order is this: Be subject as free people, and not using your freedom as a cover-up for evil, but also as servants of God. Not only honor the princes, but also everyone: indeed, those who love brotherhood, fear God, and honor the king. However, as if they were free, John Chrysostom explained it this way, saying: "Let them not say, 'We are free from the world, we have become citizens of heaven, and you again subject us to princes and command us to obey?” Therefore Peter says: “So obey as if you were free,” that is, as if complying with him who has freed you, and this he has commanded. For you should not have in mind evil, that is, the excuse for disobedience and stubbornness, for the very freedom for which you refuse to obey. However, according to another consideration, something can also be said about this matter. A person is free according to the Lord, who does not obey anything absurd. Therefore, since living in hypocrisy is not free, but that of one who is subject to passions, whether of flattery or any other dishonorable pleasure: for which someone also pretends to be in pretense, lest it appear what he is, and to whom he has endured to serve (this, however, is foreign and alien to the servants of God), he now commands that subjection be shown to princes, with true and not fictitious morals, lest we exhibit a forced subjection towards them as if hostile; and when such evil lies hidden in us, which is certainly sincere and simple, let us make a ploy and veil of manners, exhibiting an apparent subjection, and not one that proceeds from affection.
"Fear God." Consider carefully how the fear of God is said to be distributed, and honor to the king, so that if fear is to be given to God, who can destroy both soul and body (Matt. 10:28), we should by no means obey kings when they urge us to do something absurd. For fear knows how to conquer even the honor that is given to kings; moreover, it will deprive of honor those who are compelled by them to do evil, according to the holy one who said: "The wicked are brought low before him." (Ps. 14:4)
Peter calls those magistrates who are appointed by kings “human creatures.” Sometimes Scripture describes appointments as creations [as in Ephesians 2:15]: “God’s purpose was to create in himself one new man out of the two.”
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SUMMARY
provides a foundational principle for Christian engagement with civil authority, asserting that governors, as agents "sent by him" (the supreme ruler, ultimately God), serve a dual divine purpose: to administer justice by punishing evildoers and to commend and reward those who do good. This verse clarifies the God-ordained function of government in maintaining societal order and promoting righteousness, thereby guiding believers in their conduct as responsible citizens.
CONTEXT
Literary Context: This verse is an integral part of Peter's broader exhortation to believers on how to live honorably in a pagan society, specifically addressing their posture towards governing authorities. It directly follows 1 Peter 2:13, which commands submission to "every ordinance of man for the Lord's sake," starting with the king as supreme. Verse 14 then elaborates on the function of the "governors" who operate under this supreme authority, providing the theological rationale for such submission. This instruction is framed within Peter's larger argument that believers, as a "chosen generation, a royal priesthood, an holy nation, a peculiar people" (1 Peter 2:9), are to live such exemplary lives that their "good works" silence the ignorance of foolish men (1 Peter 2:15) and bring glory to God.
Historical & Cultural Context: The early Christians to whom Peter wrote lived under the Roman Empire, a vast, powerful, and often pagan government. While the empire provided relative stability and infrastructure, it also demanded emperor worship and frequently persecuted Christians. Governors (proconsuls, legates, or procurators) were regional administrators appointed by the emperor to maintain order, collect taxes, and administer justice in their provinces. For Christians, navigating their allegiance to Christ and their duties as Roman subjects was a complex challenge. Peter's instruction here is remarkable because it calls for submission even to a government that might be hostile, recognizing its divinely appointed role in maintaining order and justice, regardless of its spiritual disposition. This perspective would have been counter-cultural for some who might have viewed the Roman state as inherently evil.
Key Themes: Several major theological and narrative themes are evident in 1 Peter 2:14 and the surrounding text. Firstly, the Divine Mandate of Government is a central theme; Peter asserts that civil authorities, even pagan ones, are "sent by him" (referring to the king or supreme authority, who himself is ultimately permitted by God) to fulfill a specific divine purpose. This echoes the teaching found in Romans 13:1, which states that "there is no power but of God: the powers that be are ordained of God." Secondly, the Purpose of Civil Authority is clearly defined: "for the punishment of evildoers, and for the praise of them that do well." This highlights the essential role of government in maintaining law and order, administering justice, and promoting societal well-being. It serves as a deterrent to crime and an encouragement to righteous living. Lastly, the theme of Christian Citizenship and Witness is paramount. By submitting to and respecting these authorities, believers demonstrate their obedience to God and their commitment to good conduct. This honorable living serves as a powerful testimony to the world, countering false accusations and bringing glory to God, as further emphasized in 1 Peter 2:15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Peter 2:14 employs clear Antithesis and Parallelism to articulate the dual function of civil authority. The contrasting pairs "punishment of evildoers" and "praise of them that do well" create a balanced and memorable statement, emphasizing the comprehensive scope of governmental responsibility. This structure highlights the two poles of justice: retribution for wrongdoing and commendation for righteousness. The verse also implicitly uses Metonymy or Synecdoche by referring to "governors" as representatives of the entire system of civil law and order, embodying the broader concept of state authority. Furthermore, the concept of authorities being "sent by him" carries a profound Symbolism of divine delegation, underscoring that even secular governance operates within God's overarching sovereign plan for humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of 1 Peter 2:14 is profound, establishing a clear biblical framework for understanding the divine institution of civil government. It asserts that governing authorities, regardless of their religious or moral standing, are not merely human constructs but are divinely ordained instruments for maintaining order, administering justice, and promoting societal well-being. This perspective elevates the role of government beyond mere human expediency, imbuing it with a sacred purpose: to restrain evil and encourage good. For believers, this means that submission to legitimate authority is not just a pragmatic choice but an act of obedience to God, contributing to a peaceful environment where the gospel can flourish. It challenges the notion that Christians should withdraw from civic life, instead calling them to be exemplary citizens who, through their good conduct, demonstrate the transformative power of their faith.
REFLECTION AND APPLICATION
1 Peter 2:14 offers timeless guidance for believers navigating their role in society, particularly concerning their interaction with civil government. It calls us to a posture of respectful submission, recognizing that even imperfect human authorities serve a God-ordained purpose in maintaining order and justice. This means actively striving to be law-abiding, tax-paying, and peace-loving citizens, not out of fear of punishment, but "for the Lord's sake," as an act of worship and witness. Our exemplary conduct, marked by integrity and goodness, becomes a powerful testimony to the transforming power of the Gospel, silencing the criticisms of those who might malign our faith. Furthermore, understanding government's dual purpose—to punish evildoers and praise those who do well—empowers us to pray for our leaders, advocate for justice, and support policies that align with these divine objectives, contributing positively to the common good.
Questions for Reflection
FAQ
What if the government is unjust or corrupt? Does this verse still apply?
Answer: Yes, the principle of submission in 1 Peter 2:14 generally applies even to imperfect or corrupt governments. Peter wrote to Christians living under the Roman Empire, a system that was often brutal, pagan, and unjust, yet he still commanded submission. The emphasis is on the divine mandate of government to maintain order and justice, not on the moral perfection of its rulers. Our submission is "for the Lord's sake" (1 Peter 2:13), meaning it is an act of obedience to God, not an endorsement of every governmental action. However, this submission is not absolute; if a government commands something that directly contradicts God's clear commands (e.g., Acts 5:29), then "we must obey God rather than men."
Does "submission" mean Christians should never protest or advocate for change?
Answer: No, "submission" does not preclude righteous advocacy or protest within legal and moral frameworks. Biblical submission primarily refers to respecting authority, obeying laws, and living peaceably. It does not mean passive acceptance of all injustice. Christians are called to be salt and light, to seek justice, love mercy, and walk humbly with God (Micah 6:8). This can involve speaking out against unrighteousness, advocating for the oppressed, and working for systemic change, provided it is done respectfully, non-violently, and in a manner consistent with Christian character and law. The goal is to promote the government's God-given purpose of punishing evildoers and praising those who do well.
How does this verse relate to Jesus' teaching about "rendering unto Caesar"?
Answer: 1 Peter 2:14 aligns perfectly with Jesus' teaching to "render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's" (Matthew 22:21). Jesus acknowledged the legitimate authority of the state (represented by Caesar) in matters like taxation, while simultaneously upholding the supreme authority of God. Peter's instruction expands on this by explaining why Caesar's agents (governors) have this authority—because they are "sent by him" (ultimately God) to fulfill a divine purpose. Both passages call believers to recognize and respect civil authority in its proper sphere, while reserving ultimate allegiance for God alone.
CHRIST-CENTERED FULFILLMENT
1 Peter 2:14, with its emphasis on the dual function of civil authority to punish evildoers and praise those who do well, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the supreme Governor, the King of kings and Lord of lords, to whom "all power is given... in heaven and in earth" (Matthew 28:18). While earthly governors are "sent by him" (the king), Christ Himself is the divine sender, the one who perfectly embodies and executes both justice and righteousness. He came to bear the punishment for humanity's ultimate "evildoing"—sin—on the cross, thereby satisfying divine justice and making a way for reconciliation (Romans 3:25-26). Furthermore, Christ is the one who perfectly "did well," living a sinless life of complete obedience to the Father, earning the ultimate "praise" and commendation: "This is my beloved Son, in whom I am well pleased" (Matthew 3:17). Through His atoning work, believers are empowered by the Spirit to "do well" (Ephesians 2:10), becoming reflections of His righteousness, and ultimately receiving "praise and honour and glory at the appearing of Jesus Christ" (1 Peter 1:7). Thus, the principles of justice and commendation outlined for earthly rulers point to Christ as the righteous Judge and the source of all true good, who will one day perfectly execute both judgment and reward.