For so is the will of God, that by doing well you may put to silence the ignorance of foolish men:
οτι ουτως εστιν το θελημα του θεου αγαθοποιουντας φιμουν την των αφρονων ανθρωπων αγνωσιαν
7 Church Fathers comment on this verse
He also adds the reason. First, this is the will of God. Second, our submission to authorities proves our good conduct and, beyond this, puts unbelievers to shame. For when they slander us as proud, but see that we are humble and obedient where we should be, they are all the more ashamed.
He says this because some slandered them, saying that Christ had come to destroy society and that in His teaching He despised all earthly authorities. But when they see you submitting to authorities for the sake of God's conscience, he says, they will be silenced. They will know that they thought wrongly when they slandered the Christian way of life.
Here there is a decisive rebuke of heretics who reject human authority and civil government. If they say that they acknowledge over themselves only the authority of God, let them learn from the Apostle that human chiefs, kings, and rulers also must be obeyed for the Lord’s sake and out of the fear of God. Authority is given to them by the will of God. Therefore “he who resists authority resists the ordinance of God” (Rom 13:2).
If they say that all people are brothers, did not the Apostle know this when he said, “Love the brotherhood,” and immediately added, “Honor the king”? Brotherhood does not tolerate hatred, enmity, or cruelty. Yet it is not at odds with obedience, for example, the obedience of a younger brother to an elder.
Let us cite here a few words of the ever-memorable Philaret, Metropolitan of Moscow: “Who was the king who first and most closely encountered the preaching of St. Peter? Herod. What services did Herod render to Christianity? ‘He killed James the brother of John with the sword,’ and ‘he proceeded to arrest Peter also,’ and ‘when he had seized him, he put him in prison’ (Acts 12:2-4). And after this Peter preaches: ‘Honor the king.’ With what did the Roman power likewise reward Peter? Not with a cross of honor, but with the cross of crucifixion. Peter expected this, and yet preached honor for the king to the subjects of the king from whom he was preparing to suffer. On what, then, was this preaching founded? Certainly not on reciprocity, advantage, or hope. On what, then? Undoubtedly on divine truth, not human.”
“For this is the will of God,” and so forth: this is the ground of the preceding instruction. It is also the immediate practical aim of obedience to authority in the condition of Christians at that time.
“He adds this also for the faithful. Some of them might have said: the Apostle himself promises us the Kingdom of Heaven (1 Pet 1:4). Through this he ascribes great dignity to us. Why then does he again humble us by subjecting us to worldly rulers? Therefore, if anyone says this, let him know, he says, that this commandment is not properly from me, but from the Lord Himself. He also adds the reason. First, such is the will of God. Second, our submission to rulers proves our good conduct and, besides this, puts unbelievers to shame.
For when they revile us as proud, yet see that we are humble and obedient where we ought to be, they are thereby all the more ashamed” (Theophylact).
The ignorance of foolish men reviled Christians as evildoers. They did not understand the height of the moral principles of their life, or they misinterpreted them; cf. 1 Pet 1:12. The good works of Christians, and especially their obedience to authorities, of which the Apostle has just spoken, were to stop the mouths of these foolish men. They were to put an end to their revilings, slanders, and accusations.
If by a virtuous life it proved impossible to bring them to glorify God (1 Pet 1:12), then at least this could be achieved: they would have no occasion for reviling. A virtuous life is indeed more able than anything else to oppose the ignorance of foolish men and to stop their reviling mouths.
Ignorance here is not intellectual lack of knowledge, but an evil moral disposition. The word foolish in this saying has the same sense. It is moral rather than intellectual blindness; cf. Ps 13:1; Mt 5:22.
Instructions concerning social relations (1 Pet 2:13-17). Christians must be “subject to every human authority, for the Lord’s sake: whether to the king, as supreme,” even if he is of another faith, even pagan, “or to governors, as sent by him for the punishment of evildoers and for the praise of those who do good.”
“As free,” in the Christian sense, that is, not slavishly serving their passions and lusts, “yet not using freedom as a cloak for evil,” like rebels and disturbers of public peace, “but as servants of God. Honor all men. Love the brotherhood,” and do not encroach on a brother’s property. “Fear God. Honor the king.”
Before all other pagans, the various chiefs and rulers had to enter into relations with Christians and observe their life. Therefore the Apostle first defines the Christians’ relation to them. He commands them all to obey, to conduct themselves properly before all, to treat all with respect, and to give special honor to the highest among them, the kings.
Besides the special necessity for Christians in such an attitude toward rulers, namely, not giving occasion for Christians to be slandered, the Apostle also indicates several general grounds for it. First is God’s good pleasure in this. Second is that higher spirit of life by which Christians must be guided. They are persons who have wholly withdrawn from evil and wholly surrendered themselves to God. They are servants who have dedicated themselves to entire service of Him, that is, to the fulfillment of His good will, or to the doing of good.
This good should be pleasing to all chiefs, rulers, and kings. By the determination of the same will of God, they are appointed to encourage those who do good and to punish wrongdoers. “Do you wish not to fear authority?” says the Apostle Paul. “Do what is good, and you will receive praise from it” (Rom 13:3).
The Apostle’s conclusion is remarkable: “Honor all men. Love the brotherhood. Fear God. Honor the king.” Here, in a few words, the mutual relations of Christians are defined. Their duties toward God, the king, and other people are set forth. The first duties are indicated, whose fulfillment can lead to universal peace and salvation: Christian love, the fear of God, respect for one’s neighbors and for the king.
Jesus Christ said, “Render therefore to Caesar the things that are Caesar’s” (Mt 22:21). The Apostle advises obedience to every authority, or, more precisely, to every institution. By this he shows that Christians must obey even those authorities not directly appointed by God. They must carry out all their commands, except those contrary to God; see Acts 4:19.
The Apostle supports his exhortation that Christians obey pagan authorities, so as to avert accusations of evil designs, by pointing to the will of God. It is pleasing to the Lord that by doing good and conscientiously fulfilling civic duties, you should silence the ignorance of foolish men. That is, you should stop the mouths of ignorant men, those who slander you (1 Pet 2:12). Out of crude foolishness, or misunderstanding the purpose of your secret assemblies, they attribute evil intentions to you and interpret the actions performed in them in an evil sense.
Passages read together with this verse.
Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS