1 Peter 2:13 - Meaning and Application

The general rule for a Christian life is that it must be honest and upright. That cannot happen unless a person faithfully carries out every duty in each relationship. Here the apostle deals with these duties one by one.

He begins with the duty of subjects. Christians were not only accused of introducing new ideas in religion, but also of stirring up trouble in the state. So it was very important for the apostle to set clear rules for obedience to civil rulers. He says that the duty required is submission, which includes loyalty and respect for rulers, obedience to their just laws and commands, and willingness to accept legal punishments.

He next explains who this submission is due to. In a general sense, it is due to every human institution. Government itself is of divine origin, but the exact form of government, the authority of the magistrate, and the people who exercise that authority are matters arranged by human law and local customs. This rule applies in every nation, whatever its government may be. More specifically, it is due to the king, as supreme in rank and honor, or to governors, deputies, proconsuls, and provincial rulers who are sent by him and act under his commission.

The apostle gives several reasons for this duty. One is the Lord’s sake, because God has appointed government for the good of human life, and he has commanded obedience and submission (Romans 13:1-14). Another is the purpose of a ruler’s office, which is to punish those who do evil and to praise and encourage those who do good. Civil rulers were set up for the good of society, and if that goal is not reached, the fault lies in the way they act, not in the office itself. True religion is the strongest support for civil government, because it calls for submission for the Lord’s sake and for conscience’ sake. Also, no amount of punishment or government can completely prevent evil people from existing. The best way for rulers to do their duty and improve society is to punish well and reward well.

Another reason Christians should submit, even under a bad ruler, is that this is God’s will, and therefore their duty. It also helps silence the false accusations of ignorant and foolish people (1 Peter 2:15). The will of God should be the strongest reason for any good person to obey. Obedience to rulers is a major part of a Christian’s duty. A Christian should try, in every relationship, to behave so well that the baseless insults of ignorant and foolish people are put to shame. Those who speak against religion and religious people are themselves ignorant and foolish.

He then reminds believers of the spiritual nature of Christian freedom. The Jews, from Deuteronomy 17:15, had concluded that they were bound to obey no ruler except one from among their own people. Converted Jews may have thought that their bond to Christ freed them from all submission. To correct that mistake, the apostle says that Christians are free, but free from what? Not from duty or obedience to God’s law, which still requires submission to civil rulers. They are free in a spiritual sense from the slavery of sin and Satan, and from the ceremonial law. But they must not use Christian liberty as a cover for any wrongdoing, or for neglecting duty toward God or toward those above them. They must still remember that they are servants of God.

All the servants of Christ are truly free people (John 8:36). They are free from Satan’s rule, from the law’s condemnation, from God’s wrath, from the burden that makes duty seem harsh, and from the fear of death. Yet servants of Jesus Christ must be careful not to abuse that freedom. They must never use Christian liberty as a hiding place for wickedness or disobedience to those placed over them.

The apostle ends this part of his teaching about subjects with four excellent commands. “Honor all men” means giving proper respect to everyone. The poor are not to be despised (Proverbs 17:5). Even wicked people may be honored, not for their evil, but for any good qualities they may have, such as wisdom, prudence, courage, public service, or old age. Abraham, Jacob, Samuel, the prophets, and the apostles never refused to show proper honor to bad people. “Love the brotherhood” means that all Christians belong to one family, united to Christ the head, alike in their calling, closely joined in the same hope, and traveling toward the same home. Therefore they should love one another with special affection. “Fear God” means giving him the highest reverence, duty, and submission. If this is missing, the other duties cannot be performed as they should. “Honor the king” means giving the king the special honor that belongs to him above other people.

The apostle then turns to the case of servants, which also needed clear teaching. They had imagined that Christian liberty set them free from unbelieving and cruel masters. He answers, “Servants, be subject” (1 Peter 2:18). By servants he means those who were truly servants, whether hired, bought with money, taken in war, born in the household, or bound by contract for a set time, like apprentices.

He tells them to be subject, meaning they must do their work faithfully and honestly, behave as inferiors should with respect and kindness, and bear hardships and troubles patiently. They owe this obedience to their masters, who have a right to their service, and not only to the good and gentle masters who treat them well and give up some of their rights, but also to the harsh and difficult ones, who are hard to please. Servants should behave toward their masters with submission and a careful fear of displeasing them. The sinful behavior of one person in a relationship does not excuse sinful behavior in the other. A servant must do his duty even if his master is stubborn and unreasonable. Good people are usually mild and gentle toward their servants and those under them.

The holy apostle shows care for the souls of poor servants as well as for people of higher rank. That is an example all lower ministers should follow. They should clearly apply their teaching to the lower, the ordinary, the younger, and the poorer people, as well as to everyone else. Having told servants to be subject, he now kindly reasons with them about it.

If they were patient under hardships and suffered unjustly, while still doing their duty to unbelieving and stubborn masters, this would be pleasing to God. He would reward all they suffered because they kept their conscience clear before him. But if they were patient only when they were punished fairly for their own faults, that would deserve no praise. It is only doing right and suffering patiently for it that is acceptable to God (1 Peter 2:19-20).

We should learn from this that no condition in life is too low for a person to live faithfully in it and honor God. Even the humblest servant can do that. We should also see that the most conscientious people are often the ones who suffer the most. They suffer wrongfully for the sake of conscience toward God, and while they do good, they may still be mistreated. Yet people who suffer in that way are worthy of praise. They honor God and religion, and God accepts them. That is their greatest comfort and support.

Suffering for our own faults must be endured with patience. If you are punished for what you did wrong, you must take it patiently. Suffering in this world does not always mean future happiness. If children or servants are rude and disobedient, and then suffer for it, that will not please God or win human praise.

More reasons are then given to encourage Christian servants to be patient under unfair suffering (1 Peter 2:21). One reason comes from their calling as Christians. They were called to this life. Another comes from Christ’s example. He suffered for us, and so he became our example, so that we should follow his steps.

From this we learn, first, that true Christians are called to suffer, and so they should expect it. By the very terms of Christianity, they must deny themselves and take up the cross. They are called by Christ’s commands, by God’s providence, and by the work of divine grace. They are also bound to suffer, since Jesus himself suffered in that way. Second, Jesus Christ suffered for you, or for us. It was not the Father who suffered, but the one whom the Father set apart and sent into the world for that purpose. Christ suffered in both body and soul, and he suffered in our place and for our good (1 Peter 2:24). Third, Christ’s sufferings should calm us when we meet the most unfair and cruel treatment in the world. He suffered willingly, not for himself, but for us. He suffered with complete readiness and perfect patience, from every side, even though he was both God and man. If that is true, should not we sinners, who deserve far worse, submit to the light troubles of this life, which will bring us great good later?

Peter then explains and enlarges on Christ’s patience. Christ suffered wrongly and without cause, for he did no sin (1 Peter 2:22). He had done no violence and no wrong to anyone. He had done no evil of any kind. No deceit was found in his mouth (Isaiah 53:9). His words, as well as his actions, were sincere, just, and right.

Christ also suffered patiently. When he was insulted, he did not insult back (1 Peter 2:23). When they spoke evil of him, mocked him, and called him foul names, he stayed silent and opened not his mouth. When they went further and caused real injury, beating him, striking him, and putting a crown of thorns on him, he did not threaten. Instead, he gave himself and his case to God, who judges rightly, and who would in time clear his innocence and punish his enemies.

We learn here that our blessed Redeemer was perfectly holy. He was so free from sin that no temptation or insult could force from him even one sinful or unkind word. We also learn that no provocation can ever excuse sin. The rudeness, cruelty, and injustice of enemies will not justify Christians in insults or revenge. The reasons to sin can never be so strong that we do not always have stronger reasons to avoid it. And the judgment of God will deal justly with every person and every cause. To that judgment we should commit ourselves with patience and surrender.

Peter then adds a fuller purpose for Christ’s death, so no one should think his suffering was meant only as an example of patience (1 Peter 2:21-23). He says, “Who his own self,” and this points to Jesus Christ himself, in his own body. That wording is strong and important. It shows that he fulfilled the old prophecies, sets him apart from the Levitical priests, the Old Testament priests who offered the blood of others, and leaves no one else sharing in the work of redeeming mankind. It says “in his body” because, though he also suffered in his soul, the bodily sufferings were visible and easier for these suffering servants to understand.

The sufferings he endured were stripes, wounds, and death, even the death of the cross, which was a slave’s death and a shameful punishment. The reason for his sufferings was that he bore our sins. This teaches that Christ, in his sufferings, stood charged with our sins, as one who had agreed to take them away by offering himself (Isaiah 53:6). It also teaches that he bore their punishment and so satisfied God’s justice. And it shows that he removes our sins from us. As the scapegoat, a goat sent away bearing the people’s sins, carried them off completely (Leviticus 16:21-22), so the Lamb of God first bore our sins in his own body and then took away the sins of the world (John 1:29).

The fruits of Christ’s sufferings are our sanctification, which means being made holy, including dying to sin and living a new holy life of righteousness. For both, we have both his example and his powerful help from his death and resurrection. Another fruit is our justification, which means being counted right with God. Christ was bruised and crucified as a sacrifice to take away sin, and by his wounds we are healed. From this we learn, first, that Jesus Christ bore the sins of all his people and took them away by his death on the cross. Second, no one can safely trust in Christ as the one who carried away their guilt unless they die to sin and live for righteousness.

The apostle closes by reminding Christian servants of the difference between what they were before and what they are now (1 Peter 2:25). They were like sheep going astray. This picture shows mankind’s sin, because a person goes astray by his own choice. He is not forced away, but willingly wanders off. It also shows his misery, because he goes away from the pasture, from the shepherd, and from the flock, and so puts himself in many dangers. But now they have returned. The word is in the passive form, showing that a sinner’s return is the result of divine grace.

This return is from all their errors and wandering back to Christ, the true caring shepherd who loves his sheep and gave his life for them. He is the most watchful pastor, the bishop, or overseer, of souls. A bishop is an overseer, one who looks after and guards the church.

We learn that sinners, before conversion, are always going astray. Their whole life is a steady course of error. Jesus Christ is the highest shepherd and bishop of souls. He is always present with his flock and keeps watch over them.

Those who want the love and care of this great shepherd must return to him. They must die to sin and live for righteousness.