1 Peter 2:13

Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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 beginning to 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.

Benson Commentary

1 Peter 2:13-15. Submit yourselves 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.

Matthew Henry's Concise Commentary

2:13-17 A Christian conversation must be honest; which it cannot be, if there is not a just and careful discharge of all relative duties: the apostle here treats of these distinctly. Regard to those duties is the will of God, consequently, the Christian's duty, and the way to silence the base slanders of ignorant and foolish men. Christians must endeavour, in all relations, to behave aright, that they do not make their liberty a cloak or covering for any wickedness, or for the neglect of duty; but they must remember that they are servants of God.

Barnes' Notes on the Bible

Submit yourselves to every ordinance of man - Greek, "to every creation of man," (ἀνθρωπίνῃ 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 Acts 4:19. On the general duty here enjoined of subjection to civil authority, see the notes at Romans 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 Romans 13:5. Compare the notes at Ephesians 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, ᾀυτοκράτωρ autokratōr, and among the Romans themselves, "imperator," (emperor;) but the title king was also given to the sovereign. John 19:15, "we have no king but Cesar." Acts 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.

Jamieson-Fausset-Brown Bible Commentary

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

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

Matthew Poole's Commentary

Every ordinance; of all kinds, whether supreme or subordinate.

Ordinance of man; Greek, human creatures, which may be understood either, as Mark 16:15, every human creature for every man, only restraining it to the present subject whereof he treats, viz. magistrates, and the sense is, to every magistrate: or rather, (though to the same effect), to every human ordinance; or, as we translate it,

ordinance of man; the word creature being taken for an ordinance, or constitution, and creating for ordaining, or appointing: so CEcumenius will have the word to signify, Ephesians 2:15, to make of twain one new man. But this creature, or ordinance, here is to be understood of the magistrate; (as appears by the following words), which is called human, not as if magistracy were not an ordinance of God, {for, Romans 13:1, the powers that are are said to be ordained of God} but either because it is only among men, and proper to them; or because it is of man secondarily and instrumentally, though of God primarily and originally, God making use of the ministry of men in bringing them into the magistracy; as, though church offices are God’s ordinance, yet he makes use of men to put them into office.

For the Lord’s sake; for God’s sake, who commands this obedience; and gave them the authority, and is represented by them, and honoured by that obedience which is yielded to them in all things agreeable to his will. The phrase seems to be of the same import with that of being obedient in the Lord, Ephesians 6:1.

To the king; to Caesar, the then supreme magistrate, under whose jurisdiction the Jewish Christians were; and this being a general command extending to all Christians, it follows, that obedience is due from them to those chief magistrates whose subjects respectively they are.

As supreme; not only above the people, but above other magistrates.

Gill's Exposition of the Entire Bible

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, Romans 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 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 John 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 Romans 13:1.

Geneva Study Bible

{15} Submit yourselves to {c} every ordinance of man {16} for the Lord's sake: {17} whether it be to the king, as supreme;

(15) That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.

(c) By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.

(16) The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.

(17) He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Peter 2:13-14. The apostle now goes on to name the different relations of life ordained of God in which the Christian should show his holy walk. First of all, an exhortation to obey those in authority.

ὑποτάγητε] the aor. pass. is used here, as it often is, with a middle, not a passive—as Wiesinger thinks—force. It is not: “be made subject,” but “make yourselves subject” (cf. ταπεινώθητε, chap. 1 Peter 5:6).[135] The more liable liberty in Christ was to be misunderstood by the heathen, and even to be abused by the Christians themselves, the more important it was that the latter should have inculcated upon them as one of their principal duties this ὙΠΟΤΆΣΣΕΣΘΑΙ (1 Peter 2:18, chap. 1 Peter 3:1) in all circumstances of life.

ΠΆΣῌ ἈΝΘΡΩΠΊΝῌ ΚΤΊΣΕΙ] ΚΤΊΣΙς is here, in accordance with the signification peculiar to the verb ΚΤΊΖΕΙΝ: “to establish, to set up,” the ordinance, or institution (“an ordinance resting on a particular arrangement,” Hofmann). In connection with the attribute ἀνθρωπίνη, this expression seems to denote an ordinance or institution established by men (so most expositors, and formerly in this commentary). But it must be noted that ΚΤΊΖΕΙΝ (and its derivatives) are never applied to human, but only to divine agency; besides, the demand that they should submit themselves to every human ordinance would be asking too much. It is therefore preferable to understand, with Hofmann, by the term, an ordinance (of God) applying to human relations (“regulating the social life of man”[136]). By the subsequent ΕἼΤΕ … ΕἼΤΕ, the expression is referred in the first instance to the magistracy; but this does not justify the interpretation of it as equal directly to: “authority,” or even: persons in authority (Gerhard: concretive et personaliter: homines, qui magistratum gerunt). That Peter’s exposition of the idea had direct reference to persons in authority, is to be explained from the circumstance that the institution possessed reality only in the existence of those individuals.[137] At variance with this view is de Wette’s (following Erasmus, Estius, Pott) interpretation of the expression: “to every human creature, i.e. to all men.” Not only, however, the singular circumlocution: κτίσις ἀνθρωπίνη for ἄνθρωπος,—for which de Wette wrongly quotes Mark 16:15 and Colossians 1:23,—but the very idea that Christians should be subject to all men,—and in support of it no appeal can be made either to chap. 1 Peter 5:5 or to the following exhortation: πάντας τιμήσατε,—is decisive against this view.[138] The fact that Peter places the general term ΠᾶΣΑ ΚΤΊΣΙς first, is explained most naturally in this way: that it was his intention to speak not of the magistracy merely, but also of the other institutions of human life.

The motive for the submission here demanded is given by ΔΙᾺ ΚΎΡΙΟΝ, i.e. Χριστόν (not ΘΕΌΝ, as Schott thinks), which must be taken to mean: “because such is the will of the Lord,” or, with Hofmann: “out of consideration due to Christ, to whom the opposite would bring dishonour.” The latter, however, is the less likely interpretation. Still less natural is it to say, with Wiesinger, that this adjunct points to the ΘΕῖΟΝ in ordinances under which human life is passed. Incorrectly Huss: propter imitationem Dei i. e. Christi.

In the enumeration which follows, the apostle is guided by the historical conditions of his time. It must be remarked that ὙΠΟΤΆΣΣΕΣΘΑΙ is inculcated not only with regard to the institutions of the state, but to the persons in whom these are embodied, and this quite unconditionally. Even in cases where obedience, according to the principle laid down in Acts 4:19, is to be refused, the duty of the ὙΠΟΤΆΣΣΕΣΘΑΙ must not be infringed upon.

ΕἼΤΕ ΒΑΣΙΛΕῖ] ΒΑΣΙΛΕΎς is here the name given to the Roman emperor; cf. Joseph, de bello jud. v. 13, § 6. Bengel: Caesari, erant enim provinciae romanae, in quas mittebat Petrus.

ὡς ὑπερέχοντι] Ὡς here also assigns the reason; ὙΠΕΡΈΧΕΙΝ expresses, as in Romans 13:1, simply the idea of sovereign power; non est comparatio cum aliis magistratibus (Calvin). In the Roman Empire the emperor was not merely the highest ruler, but properly speaking the only one, all the other authorities being simply the organs through which he exercised his sway.—1 Peter 2:14. εἴτε ἡγεμόσιν] ἩΓΕΜΌΝΕς praesides provinciarum, qui a Caesare mittebantur in provincias (Gerh.).

Ὡς ΔΙʼ ΑὐΤΟῦ, etc.] ΔΙʼ ΑὐΤΟῦ does not, as Gerh., Aretius, and others take it, refer to ΚΎΡΙΟΝ, but to ΒΑΣΙΛΕῖ. The ἩΓΕΜ., although ὙΠΕΡΈΧΟΝΤΕς too, are so not in the same absolute sense as the ΒΑΣΙΛΕΎς. They are so in relation to their subordinates, but not to the ΒΑΣΙΛΕΎς.

ΕἸς ἘΚΔΊΚΗΣΙΝ ΚΑΚΟΠΟΙῶΝ, ἜΠΑΙΝΟΝ ΔῈ ἈΓΑΘΟΠΟΙῶΝ] is joined grammatically to ΠΕΜΠΟΜΈΝΟΙς, not to ὙΠΕΡΈΧΟΝΤΙ also (Hofm., Schott); yet, from the fact that the ἩΓΕΜΌΝΕς are sent by the ΒΑΣΙΛΕῪς ΕἸς ἘΚΔΊΚΗΣΙΝ Κ.Τ.Λ., it is implied that the latter, too, has an office with respect to ἘΚΔΊΚΗΣΙς Κ.Τ.Λ.[139]

Oecumenius arbitrarily narrows the thought when he says: ἜΔΕΙΞΕ ΚΑῚ ΑὐΤῸς Ὁ ΠΈΤΡΟς ΤΊΣΙ ΚΑῚ ΠΟΊΟΙς ἌΡΧΟΥΣΙΝ ὙΠΟΤΆΣΣΕΣΘΑΙ ΔΕῖ, ὍΤΙ ΤΟῖς ΤῸ ΔΊΚΑΙΟΝ ἘΚΔΙΚΟῦΣΙΝ. The apostle insists rather, without reserve, on submission to the ἡγεμόνες, because (not if) they are sent by the emperor to administer justice.[140]

ἘΚΔΊΚΗΣΙς, here as often: “punishment;” ἔπαινος, not precisely: “reward,” but: “laudatory recognition.”

ἀγαθοποιός is to be found only in later authors, in N. T. ἍΠ. ΛΕΓ. The subs. occurs chap. 1 Peter 4:19.

[135] Winer is wrong in attributing (p. 245 [E. T. 327]) a passive signification to this ταπεινώθητε, as also to προσεκλίθη in Acts 5:36 but is right in ascribing it to παρεδόθητε, Romans 6:17.

[136] This view avoids the certainly arbitrary interpretation given, for example, by Flavius, who applies the expression specially to life connected with the state. He says: dicitur humana ordinatio ideo quia politiae mundi non sunt speciali verbo Dei formatae, ut vera religio, sed magis ab hominibus ipsorumque industria ordinatae.

[137] It is arbitrary to regard κτίσις (with Luther, Osiander, etc.) as meaning the laws given by the magistrates.

[138] Brückner endeavours, indeed, to defend de Wette’s interpretation, yet he decides to understand the expression in question as: “every ordinance of human civil society,” and solves the difficulty presented by the adjective ἀνθρωπίνη (comp. with Romans 13:1) by remarking that “the ordinances of national life which have been developed historically and by human means possess a divine element in them.”

[139] Hofmann is consequently wrong in asserting that in this connection “the duty of submission to him who makes over the exercise of his power to others is derived from and based alone on his possession of that power, whilst submission to those to whom that power has been entrusted originated in, and is founded on, the moral purpose for which that is done.”

[140] Calvin very aptly puts it: Objici possit: reges et alios magistratus saepe sua potentia abuti; respondeo, tyrannos et similes non facere suo abusu, quia maneat semper firma Dei ordinatio.

Expositor's Greek Testament

1 Peter 2:13-17. The duty of the Christian towards the State; compare Romans 13:1-7.—πάσῃ ἀνθρωπίνῃ κτίσει, every human institution, including rulers (14), masters (18), and husbands (1 Peter 3:1). κτίζειν is used ordinarily in many senses, e.g., of peopling a country, of founding a city, of setting up games, feasts, altar, etc. In Biblical Greek and its descendants it is appropriated to creation. Here κτίσις is apparently selected as the most comprehensive word available; and the acquired connotation—creation by God—is ruled out by the adjective ἀνθρωπίνῃ. It thus refers to all human institutions which man set up with the object of maintaining the world which God created.—διὰ τὸν κύριον, for the sake of the Lord. διά may be (1) retrospective—i.e., because Jesus said, Render what is Cæsar’s to Cæsar or, generally, because God is the source of all duly-constituted authority; or (2) prospective for the sake of Jesus (Jehovah); your loyalty redounding to the credit of your Master in heaven.—βασιλεῖ, the Roman Emperor, as in Revelation 17:9, etc.; Josephus B.J., ver 136, v. infra.—ὑπερέχοντι, pre-eminent, supreme, absolute, as in Sap. 6:5, where τοῖς ὑπερέχουσιν corresponds to those who are underlings of His Sovereignty (4), to whom power was given from the Lord (3); cf. διʼ αὐτοῦ below.—ἡγεμόσιν, properly Governors of provinces, but Plutarch uses the singular = Imperator. Peter rather follows the conventional rendering of the saying of Jesus, ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε, interpreted in the light of popular usage (cf. Luke 21:12) or of Jeremiah 39:3, ἡγεμόνες βασιλέως Βαβυλῶνος. Contrast vague general term, ἐξουσίαις ὑπερεχ· ὡς … which St. Paul employed before his visit to Rome.—πεμπ., as being sent through the Emperor. διά implies that the governors are sent by God acting through the Emperor; so Romans 13:1-7 (cf. Sap. 6:3) and John 19:11, εἰ μὴ ἦν δεδομένον σοι ἄνωθεν.—εἰς ἐκδίκησιν, κ.τ.λ. The ruler executes God’s vengeance (Romans 12:19) and voices God’s approval (Psalm 22:25, παρὰ σοῦ ὁ ἔπαινός μου). The former function of governors has naturally become prominent, the latter is exemplified in the crowns, decrees and panegyrics with which the Greek and Jewish States rewarded their benefactors if not mere well-doers.—οὕτως … since this is so (referring to 13 f.) God’s will is that … (cf. Matthew 18:14, οὕτως οὐκ ἔστιν θέλημα where οὕτως refers to the preceding parable) rather than God’s will is thus namely that … or … well-doing thus. Since God has set up governors who express His approval of well-doers, you as well-doers will receive official praise and thus be enabled to silence the slanderers. St. Peter is thinking of the verdict pronounced in the case of St. Paul and of Jesus himself.—φιμοῦν, (1) muzzle (1 Corinthians 9:9), (2) silence as Jesus did (Matthew 22:34, ἐφίμωσεν τοὺς Σαδδουκαίους).—τὴν ἀγνωσίαν, a rare word—perhaps borrowed from Job 35:16, ἐν ἀγνωσίᾳ ῥήματα βαρύνει, He multiplieth words without knowledge. In 1 Corinthians 15:34, ἀγνωσίαν γαρ θεοῦ τινες ἔχουσιν, it is derived from Sap. 13:1, οἷς παρῆν θεοῦ ἀγνωσία. It is the opposite of γνῶσις (ἀγνωσίας τε καὶ γνώσεως, Plato, Soph., 267 B) cf. ἄγνοια, of Jews who crucified Jesus, Acts 3:17.—τῶν ἀφρόνων = the foolish men who calumniate you (12). ἀ. is very common in the Wisdom literature (especially Proverbs); as used by Our Lord (Luke 11:40) and St. Paul (2 Corinthians 11); it implies lack of insight, a point of view determined by external appearances.

Cambridge Bible for Schools and Colleges

13. Submit yourselves to every ordinance of man] The precept, like those of Romans 13:1-7, points to this as the line of action which the circumstances of the time made most important, in order that the character of Christ’s disciples might be vindicated against the widely-spread suspicion that they were elements of disorder. The word for “ordinance,” usually translated “creature,” may possibly have that sense here. So taken, the counsel would stand parallel to the “honour all men” of 1 Peter 2:17, to the “be ye subject one to another” of ch. 1 Peter 5:5, and would express the thought that the Christian was to act and speak as a “servus servorum,” submitting himself, as far as God’s law would allow, even to the meanest. Against this view, however, it may be urged that “every human creature” would be a somewhat awkward periphrasis for “all men,” and that the subdivision that follows points to something more specific. On the whole, therefore, there seems sufficient reason for accepting the English Version, and taking the word in the sense which it will well bear of “ordinance,” or better, perhaps, institution. The obedience which is thus enjoined is to be rendered not through fear of punishment but “for the Lord’s sake,” partly as remembering His example (1 Peter 2:21-22), partly in zeal for the honour of His name, lest that also be “blasphemed among the Gentiles” (Romans 2:24).

whether it be to the king, as supreme] The adjective is the same as in the “higher powers” of Romans 13:1. The “king” is of course the Emperor Nero, the Greek language not supplying a word with the full significance of the Roman Imperator. So we have prayers for “kings,” obviously including the Emperor, in 1 Timothy 2:2. The “Governors” include the Pro-consuls or Pro-praetors of Roman provinces, and all officials such as the town-clerk of Ephesus, the Asiarchs, and other municipal authorities. (Acts 19:31; Acts 19:35; Acts 19:38.)

Bengel's Gnomen

1 Peter 2:13. Πάσῃ ἀνθρωπίνῃ κτίσει, to every creation of man) A king or Cæsar is called a creation, and so are governors sent by him; the abstract being put by Metonymia for the concrete, as in political language the phrase, cine Creator, to create a magistrate, is often used (comp. κτίσις, a building, Hebrews 9:11): hence the word every is divided by the words, whether, or. And they are called creations of man, because they govern the affairs of men, after the manner of men: which saying savours of the heavenly perception (sense) of the apostle, raised above all human things. And under this very name, they who have attained to the nobility of faith, might look down upon the whole of that creation. Peter guards against this, and orders them to submit themselves, for the sake of the Lord Christ, who once became subject, though all things are subject to Him.—διὰ, on account of) The highest obligation, by the name of Jesus Christ, whose honour is at stake.—βασιλεῖ, to the king) Cæsar. For they were Roman provinces into which Peter was sending. The Jewish zealots refused obedience.—ὑπερέχοντι, supreme) Among the French, Souverain.

Pulpit Commentary

Verse 13. - 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" (see Mark 16:15; Colossians 1:23, etc.). Hence some, as De Wette, translate the words, "to every human creature," supporting their view by 1 Peter 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" (Romans 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" (Acts 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 (John 19:11). 1 Peter 2:13

Vincent's Word Studies

Submit yourselves (ὑποτάγητε)

Rev., be subject. See Romans 13:1 sq.

Ordinance of man (ἀνθρωπίνῃ κτίσει)

Lit., to every human creation or institution. Rev., creation, in margin.

King

The emperor, styled king by Greek writers.