1 Peter 2
11 9 Dearly beloved, 10 I beseech [you] as strangers and pilgrims, 11 abstain from fleshly lusts, 12 which war against the soul;
(9) He returns to that general exhortation.
(10) A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.
(11) Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.
(12) The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.
12 13 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they 14 may by [your] good works, which they shall behold, glorify God in the day of b visitation.
(13) The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.
(14) The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.
(b) When God shall have mercy on them.
13 15 Submit yourselves to c every ordinance of man 16 for the Lords sake: 17 whether it be to the king, as supreme;
(15) That which he spoke generally, he now expounds in detail, describing individually every mans 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.
(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.
14 Or unto governors, as unto them that are sent by him 18 for the punishment of evildoers, and for the praise of them that do well.
(18) The second argument taken from the end of this order, which is not only most profitable, but also very necessary: seeing that by that this means virtue is rewarded, and vice punished, in which the peacefulness and happiness if this life consists.
16 19 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
(19) He declares the first argument more amply, showing that Christian liberty does among all things least or not at all consist in this, that is, to cast off the bridle of laws (as at that time some altogether unskilful in the kingdom of God reported) but rather in this, that living holy lives according to the will of God, we should reveal to all men, that the gospel is not a cloak for sin and wickedness, seeing we are free of this sort, that yet we are still the servants of God, and not of sin.
17 20 d Honour all [men]. Love the e brotherhood. Fear God. Honour the king.
(20) He divides the civil life of man, by occasion of those things of which he spoke, into two general parts: that is, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection by which inferiors are bound to their superiors, but so that kings are not made equal to God, seeing that fear is due to God, and honour to kings.
(d) Be charitable and dutiful towards all men.
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