A VERSE BY VERSE COMMENTARY ON I PETER 2 VERSES 13 TO 25 DEALING WITH SUBMISSION TO AUTHORITY, AND LIVING AS FREE MEN BUT WITH RESPECT TO ALL., AND LEARNING TO SUFFER WISELY AS DID JESUS.

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,” (ᅊνθρωπίνᇽ κτίσει anthrōpinē 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 Lord’s 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, ᆻυτοκράτωρ autokratōr, 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 παση ανθρωπινη κτισει literally signify, not every ordinance of man, but every human
creature; yet κτιζειν signifies sometimes to arrange, order, as well as to create, and therefore our
translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority,
and as the appointment of magistrates was termed a creating of them, it is better to understand the
words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt; Cor.
Nep. “They created ten tribunes of the plebeians, by the high priest.” Carthagine quotannis annui bini
reges creabantur; Caesar. “They created two kings every year at Carthage.” Consules creantur Caesar
et Servilius; Sallust. “Caesar and Servilius are created consuls.” Creare ducem gerendo bello. “To
create a general to conduct the war.” The meaning of St. Peter appears to be this: the Jews thought it
unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the
civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the
government in whatsoever form. This is the general proposition: and then he instances emperors and
their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do
it for the Lord’s sake, δια τον Κυριον, 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 κτίζειν in Greek, from which κτίσις 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, ( αὐτοκράτορα) but sometimes
he was also called by them king, ( βασιλεὺς.) But as he subjoins a reason, that he ought to be obeyed because he
excelled, or was eminent or supreme, there is no comparison made 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 ‫ברא‬ 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 ( ὑποτάγητε ) is
used, as often, in a middle sense. The word for "ordinance" is κτίσις , 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; ἀνθρωπίνη κτίσις is a strange and awkward periphrasis for ἄνθρωπος . 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 Lord’s” (i.e., Jesus Christ’s) “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. Peter’s 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, παση
ανθρωπινη κτισει, 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 apostle’s 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 — φιµουν, 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
Κτισις, rendered ordinance, signifies sometimes a creature, and the adjective αιθρωπινη
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 Lord’s 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 laws—to 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 King’s
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 Lord’s 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 Lord’s
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 God’s appointment—
[The institution of government is from him, as has already been shewn. Moreover, the power
that is exercised by earthly governors is God’s 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 lord’s 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: ö é ì ï ῦ í .]” 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 Lord’s people; and they should labour to
accomplish it, “for the Lord’s 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: ê á ê Ý á ò .]” 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 Apostle’s 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 God’s 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 God’s 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 God’s 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 æ sar the things
which are C æ sar’s, and unto God the things which are God’s [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 Christian’s 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 God’s servants (Ro13:4).
Even if the rulers are not believers, they are still God’s 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 Lord’s sake to every human institution, whether to a king as the one in
authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who
do right.
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 Christian’s 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 Abraham’s 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 God’s 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. Peter’s 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 Peter’s 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 Christian’s 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. Peter’s 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 God’s
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 Christ’s 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 Lord’s sake to every human institution, whether to a king as the one in
authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who
do right.
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 Peter’s 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 Mordecai’s

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.
Government’s obligation is to praise the righteous and punish the wicked. Peter’s 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 Lord’s
sake” (verse 13). Submission is to be “as to the Lord” (Ephesians 5:22), “in the Lord” (Ephesians
6:1), and “for the Lord’s 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 man’s condition in unbelief65 (see 1 Peter
1:14). Man’s 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 government’s
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” Daniel’s 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 govern—to punish the
wicked and reward the righteous—and 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 God’s Laws, not man’s.”
This has a kind of pious ring to it—at first glance. But a serious problem exists in the thinking which
underlies this proposition. The error is in assuming a significant conflict between man’s laws and God’s
laws. Paul did not think so; neither did Peter. The biblical perspective is this: “Obey man’s laws as
God’s 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 one’s 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. Paul’s 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 God’s 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 lives—submission 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 Peter’s 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 God’s 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 God’s
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 God—see 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 value—little 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 only to be honored
as a man and never to be worshipped as a god. For allowing others to worship him as such, Herod was
put to death by God (Acts 12:20-23). And so Peter distinguishes between the “honor” the king is to be
given and the “fear” God alone is to receive from the saints.70
Conclusion
In many ways, Peter is teaching the same things Paul teaches elsewhere (see Romans 13:1-7; Titus 3:1-
2). There are some unique areas of emphasis we would do well to focus on in concluding our study. To
begin, I call to your attention some significant things Peter does not say in this passage.
(1) Peter gives us no exceptions concerning submission to authority. Peter mentions no exceptions
or instances in which one might be required not to submit to civil authorities. Amazingly, while Paul
could claim that he never violated a Roman or Jewish law (Acts 25:8), Peter is the one who broke the
law. Twice he escaped from jail (Acts 5:17-21; 12:1-17), and twice he informed the Jewish ruling body,
the Sanhedrin, that he and the apostles could not obey their commands:
18 And when they had summoned them, they commanded them not to speak or teach at all in the name
of Jesus. 19 But Peter and John answered and said to them, “Whether it is right in the sight of God to
give heed to you rather than to God, you be the judge; 20 for we cannot stop speaking what we have
seen and heard” (Acts 4:18-20).
27 And when they had brought them, they stood them before the Council. And the high priest
questioned them, 28 saying, “We gave you strict orders not to continue teaching in this name, and
behold, you have filled Jerusalem with your teaching, and intend to bring this man’s blood upon us.” 29
But Peter and the apostles answered and said, “We must obey God rather than men” (Acts 5:27-29).
How then do we square Peter’s practice with his teaching? We must first recognize that these two
“escapes” were not made by overpowering the guards or sawing through the prison bars with a
concealed file. In both instances, an angel released Peter (and John), and in the second incident through
most of the escape, Peter thought he was dreaming. In addition, the angel who set Peter and John free
gave them a specific command about where they were to go and what they were to do. To obey the
command of the Sanhedrin would require Peter and John to disobey the angel and God who spoke
through the angel. Peter saw that his choice was one of obeying God or men, and there was little doubt
as to whom he would obey.
Having said this, it should also be suggested that even when we are forced to disobey a governmental
authority, we should not cease to be in submission to them. While this sounds strange, it is important.
When Daniel and his three friends disobeyed in Babylon, they still treated their governing authorities
with respect. Their disobedience was not general but specific. They refused to obey only that law or
command which would have forced them to disobey God. The same can be said of Peter and John. The
only examples we have in Scripture of civil disobedience are those where obedience to God is directly
forbidden by a human command.
Some of the civil disobedience practiced in our country and defended by citing the precedent of Daniel
and Peter misses this point badly. The assumption seems to be that a Christian can disobey any law
with which he or she disagrees. The Bible speaks of the disobedience of those laws and commands

26. which directly contradict God’s commands or laws. Cruelty, and even unjust suffering at the hand of
civil authorities, are not cited as a legitimate basis for civil disobedience by Christians. Today
Christians who are (rightly) distressed over laws which permit (not command) others (not us) to do
wrong (abortion) feel justified to selectively violate other laws. This goes beyond any biblical example
of legitimate civil disobedience. It also makes the blowing up of abortion clinics or the murder of
abortionists a more extreme disobedience of the same kind. The difference between the civil
disobedience of some anti-abortion protesters and others who would kill or injure abortionists appears
to many to be just a matter of degree and not of kind.
In our text, Peter gives no reasons for civil disobedience, not because there are none, but because he
does not want the exception to become the rule. Jesus did not wish to engage in dialogue over the
various legitimate reasons for divorce because even the most legalistic Pharisees of His day were too
lax on this matter. He did not want the exception to overshadow the rule (see Matthew 19:3-12).
One more point should be made about civil disobedience. It is not civil disobedience to expect and even
require that government officials abide by the laws they are appointed to uphold. At His arrest and
during the trial which resulted in His death, our Lord pointed out that these men were acting outside the
boundaries of the law they were appointed to uphold (Luke 22:49-53; John 18:19-24). Paul refused to
allow the Roman officials to quietly release him after they had broken the law by illegally beating him
(Acts 16:35-4). Those who are appointed to uphold the law must also abide by it. Christian submission
to civil authorities does not necessarily prevent us from requiring authorities to act lawfully.
(2) o qualifications are made as to the kind of government to which we are to submit. We would
most certainly prefer to submit to a democratic government, but Peter gives no qualifications of this
kind. Whether the government be totalitarian or democratic, the Christian’s obligation to submit to it is
the same.
(3) Peter does not make the performance of government officials the basis for whether we submit
to civil authorities. Peter makes it clear that government’s responsibility is to punish those who do evil
and to praise those who do good. He does not tell us that we must submit only to those who, in our
opinion, are performing well at their task. Peter tells us what God expects of governing authorities, not
as a standard for what we should expect or demand, but as the basis for our respect. We are to respect
civil authorities because of the dignity of the task God has given them, not because of their success at
carrying out these duties. How often Christians excuse their disobedience because their superiors do
not meet their expectations. These authorities (including elders, see Hebrews 13:17), will give account
to God for their faithfulness in carrying out their task. We will give account for our obedience to God’s
command to submit to them, whether they are worthy of it or not.
Having considered what Peter does not say on submission, let us move on to what he emphatically
says.
(1) Peter’s teaching provides a different perspective of government. Christians today are becoming
more and more suspicious of government as it seems to encroach on our religious freedoms. When
Christians (or conservatives) are dominant in government, Christians breathe easily, but when
“liberals” or “secular humanists” take control, we suddenly look at government differently. Let us
remember that the government of Peter’s day was Rome, and the emperor at the end of Peter’s life was
Nero. And yet Peter speaks of government not as our persecutor but as our protector. He speaks not of
civil disobedience but of submission. He does not speak of government as our accuser but as the
instrument through which false accusations are silenced. Let us look at government and respond to it as
God has intended it to be, not as we fear it will be.