John Calvin Commentary 1 Peter 2:13

"Be subject to every ordinance of man for the Lord`s sake: whether to the king, as supreme;" — 1 Peter 2:13 (ASV)

Submit yourselves. He now comes to particular exhortations. Since obedience to magistrates is a part of honest or good conduct, he draws this inference regarding their duty: “Submit yourselves,” or, Be subject. For by refusing the yoke of government, they would have given the Gentiles significant reason to reproach them.

Indeed, the Jews were especially hated and considered infamous for this reason: they were regarded, because of their perverseness, as ungovernable. And as the disturbances they stirred up in the provinces caused great calamities, so that everyone of a quiet and peaceable disposition dreaded them like 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 everyone might consider himself free from servitude. It seemed an unworthy thing that God’s children should be servants, and that the heirs of the world should not have free possession, no, not even of their own bodies.

Then there was another challenge—all the magistrates were adversaries of Christ, and they used their own authority, so that no representation of God—which secures the highest reverence—appeared in them. We now perceive Peter’s purpose: he exhorted the Jews, especially for these reasons, to show respect for the civil power.

To every ordinance of man. Some translate these words as “to every creature,” and much effort has been expended to derive some meaning from such an obscure and ambiguous translation.

But I have no doubt that Peter meant to point out the specific way God governs humanity. For the Greek verb κτίζειν, from which κτίσις is derived, means to form and to construct a building. The word “ordination,” then, is suitable. Through it, Peter reminds us that God, the maker of the world, has not left the human race in a state of confusion to live like beasts, but has ordered it, as it were, like a regularly formed building divided into several compartments. And it is called a human ordination, not because it was invented by humans, but because a well-arranged and duly ordered way of living is peculiar to humans.

Whether it be to the king. This is what he calls Caesar, I believe, whose empire extended over all those countries mentioned at the beginning of the Epistle. For though “king” was a name extremely hated by the Romans, it was in use among the Greeks. Indeed, they often called him autocrat (αὐτοκράτορα), but sometimes they also called him king (βασιλεὺς).

But as Peter adds a reason—that he ought to be obeyed because he excelled, or was eminent or supreme—no comparison is made between Caesar and other magistrates.

He [Caesar] indeed held the supreme power, but that eminence which Peter praises is common to all who exercise public authority. And so Paul, in Romans 13:1, extends it to all magistrates.

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’s providence.

For many are accustomed 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 removes the basis for useless objections when he declares that there is no power but from God. For this reason 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.

Since Peter referred especially to the Roman Emperor, it was necessary to add this admonition. For it is certain that the Romans had penetrated Asia and subdued these countries through unjust means rather than in a legitimate way. Besides, the Caesars who then reigned had seized the monarchy by tyrannical force. Hence Peter, as it were, forbids these things to be disputed, for he shows that subjects ought to obey their rulers without hesitation, because they are not made eminent unless elevated by God’s hand.