1 Peter 2:15

1Pe 2:15. Φιμοῦν, to stop) to put to silence.—ἀγνωσίαν, the ignorance) for instance, respecting the integrity of Christians. This word contains the reason why Christians ought to pity the heathen.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_2:15. ὅτι] gives the ground of the exhortation: ὑποτάγητε κ.τ.λ.

οὕτως ἐστὶν τὸ θέλημα τοῦ Θεοῦ] with οὕτως; cf. Winer, p. 434 [E. T. 584]; Buttm. p. 115: of such a nature is the will of God. Schott gives the sense correctly: In this wise is it with the will of God. The position of the words is opposed to a connection of οὕτως with ἀγαθοποιοῦντας (Wiesinger, Hofmann).

ἀγαθοποιοῦντας] sc. ὑμᾶς; ἀγαθοποιεῖν, in Mar_3:4; Act_14:17 the word has reference to deeds of benevolence. Here, on the other hand, it is used in a general sense: to do good, with special reference to the fulfilment of the duties towards those in authority.

φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν] φιμοῦν (cf. 1Ti_5:18) here in the cognate sense of: to put to silence, Wiesinger; the ἀγνωσία is here conceived of as speaking; cf. v. 12: καταλαλοῦσι ὑμ. ὡς κακοποιῶν.

ἀγνωσία (except here, only in 1Co_15:34) is the self-caused lack of any comprehension of the Christian life. Because they are without this, they in their foolishness (hence ἀφρόνων ἀνθρώπων) imagine that its characteristic is not ἀγαθοποιεῖν, but κακοποιεῖν. Beda incorrectly limits οἱ ἄφρονες ἄνθρωποι to those persons in authority; but the reference is rather quite general to the καταλαλοῦντες, 1Pe_2:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

He declareth the first argument more amply, showing that Christian liberty doth amongst all things least, or not at all consist herein, to wit, to cast off the bridle of Laws, (as at that time some altogether unskillful in the kingdom of God reported) but rather in this, that living holily according to the will of God, we should make manifest to all men, that the Gospel is not a cloak for sin and wickedness, seeing we are in such sort free, that yet we are still the servants of God, and not of sin.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Ground of his directing them to submit themselves (Pe1 2:13).

put to silence--literally, "to muzzle," "to stop the mouth."

ignorance--spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare Pe1 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. For so is the will of God] God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects. The word φιμουν, which we translate put to silence, signifies to muzzle, i.e., stop their mouths, leave them nothing to say; let them assert, but ever be unable to bring proof to support it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15 For so is the will of God He returns to his former doctrine, lest an occasion should be given to the unbelieving to speak evil, though he expresses less than what he had said before; for he says only that the mouths of the foolish ought to be stopped. The phrase which he adopts, “to stop up ignorance,” though it may seem harsh on account of its novelty, does not yet obscure the sense. For he not only calls the unbelieving foolish, but also points out the reason why they slandered, even because they were ignorant of God. But inasmuch as he makes the unbelieving to be without understanding and reason, we hence conclude, that a right understanding cannot exist without the knowledge of God. How much soever, then, the unbelieving may boast of their own acuteness, and may seem to themselves to be wise and prudent, yet the Spirit of God charges them with folly, in order that we may know that, apart from God, we cannot be really wise, as without him there is nothing perfect.

But he prescribes the way in which the evil-speaking of the unbelieving is to be restrained, even by well-doing, or, by doing good. In this expression he includes all the duties of humanity and kindness which we ought to perform towards our neighbors. And in these is included obedience to magistrates, without which concord among men cannot be cultivated. Were any one to object and say, that the faithful can never be so careful to do good, but that they will be evil-spoken of by the unbelieving: to this the obvious answer is, that the Apostle here does not in any degree exempt them from calumnies and reproaches; but he means that no occasion of slandering ought to be given to the unbelieving, however much they may desire it. And lest any one should further object and say, that the unbelieving are by no means worthy of so much regard that God’s children should form their life to please them, Peter expressly reminds us that we are bound by God’s command to shut up their mouths.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) For so is the will of God.—This refers to the command contained in the last two verses, which then is further explained by the clause which follows, “that with well-doing.” See a very similar construction in 1Th_4:3. The “well-doing” of this and the last verse bears the most general sense of good conduct, not the special sense noticed on the “fair works” and “fair life” of 1Pe_2:12.

Put to silence the ignorance of foolish men.—A very contemptuous expression, the word for “put to silence” being the same as in 1Co_9:9; 1Ti_5:18, to “muzzle” or “gag,” implying that there is something of the animal about these “foolish men.” The same contempt appears in each word of the clause, even down to “men,” which might be rendered “people” or “creatures.” The word for “ignorance” implies a stolid and wilful ignorance, and is so used by heathen authors, as well as very markedly in the only other place in the New Testament, 1Co_15:34. “Foolish,” too, contains moral reprobation, Luk_11:40; Luk_12:20; 1Co_15:36. suggesting thoughtlessness rather than senselessness. The definite article is also used in the Greek (as in 2Th_3:2), and again seems to indicate that St. Peter had some particular enemies in view who had brought the charges. This accusation was evidently one of a political nature; and, indeed, history shows us that the hostility of the empire to the faith was entirely based on the corporate nature of the Christian religion. They would not have minded the cultus, but they could not tolerate the Church. Pliny distinctly says in his letter to Trajan, that it was in consequence of Trajan’s issuing an order against hetœriœ or societies, that he was led to contend with the Christians in Bithynia.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. For so is the will of God] Better, for thus it is the will of God. This was to be the chief, if not the only, apologia of Christians to the charges brought against them. They were accused of being evil-doers. They were to be conspicuous for well-doing. In the Greek for “put to silence” we have the word used in Mat_22:12; Mat_22:34, Mar_1:25; Mar_4:39, the primary meaning of which was “to enforce silence by a gag or muzzle.” The word “ignorance,” used elsewhere in the New Testament only in 1Co_15:34, implies something more than a mere ignorance of facts. One might almost describe it as a settled incapacity for knowing and judging rightly. The “foolish men” are the accusers and slanderers of 1Pe_2:12 rather than the official authorities of 1Pe_2:13-14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

As free,.... These converted Jews might value themselves on their freedom, partly as the descendants of Abraham, and so freeborn, and not to be brought into bondage to other people; and chiefly because of their liberty which they had in and by Christ Jews. The apostle allows that they were freemen, that they were Christ's freemen, were free from sin, its damning and domineering power, and from the curses and condemnation of the law, and had freedom of access to God, and a right to all the privileges and immunities of the house of God; but then they were not free to sin, and to live in the contempt of the laws of God and men, to despise government, speak evil of dignities, and break in upon the rules of civil society:

and not using your liberty as a cloak of maliciousness; under a pretence of Christian liberty, to hurt the persons, properties, and estates of men, without looking upon themselves accountable for their conduct to their superiors: some think the apostle alludes to the ancient custom of servants, who, when they were made free, walked with a cap, or covering on their heads, in token of it: it follows,

but as the servants of God; for they that are free are the servants of God and Christ, and show themselves to be so by submitting to and obeying those that are under them, and ordained by them; and which is no ways inconsistent with, and contrary to their Christian liberty, which never was designed to thwart and subvert the principles of natural religion, laws of a moral nature, or the rules of civil government; some instances of which are next mentioned.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

Ver. 15. Ye may put to silence] Gr. φιμουν, muzzle, or halter up, button up their mouths, as we say. {See Trapp on "Mat 22:34"} It is an old fetch of the devil to persuade the world that faithful people are anti-magistratical; these must be powerfully confuted by our contrary practice.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For so is the will of God - That is, it is in accordance with the divine will that in this way you should put them to silence.

That with well doing - By a life of uprightness and benevolence.

Ye may put to silence the ignorance of foolish men - See the notes at Tit 2:8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice at the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion; and the way to meet those charges was to act in every way as became good citizens, and so as “to live them down.” One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For so is the will of God; his command.

That with well-doing; all manner of offices of humanity, whereof obedience to magistrates is a principal one.

Ye may put to silence; Greek, muzzle, stop the mouths, Tit 1:11; viz. by taking away all occasion of evil-speaking.

The ignorance; either their ignorance of the state and conversation of believers, which may be the occasion of their speaking evil of them; or their ignorance of God and his ways, to which Christ imputes the fury of persecutors, Joh 16:3. They that know not God themselves, are most ready to reproach and slander those that do.

Of foolish men; true wisdom consisting in the knowledge of God, they that are destitute of that knowledge, as unbelievers are, are called foolish.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. The will of God—Namely, this subjection to rulers.

Put to silence— Literally, muzzle, so as to stop their mouths.

Ignorance—Habitual and general, as Wiesinger says, “having ever its mouth open rather than its eyes.”

Foolish men—With the article, the foolish men who slanderously babble about them as evil doers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. The Gentiles speak against the Christians as evil-doers; they are to put their accusers to silence by well-doing; this is to be their answer rather than indignant self-vindication. The Greek word rendered "put to silence" (fimoun) means literally "to muzzle". (comp. Mat_22:12; Mar_4:39; 1Co_9:10) The word for "ignorance" (ajgnwsia) occurs, besides this passage, only infrwn) 1Co_15:34, where it evidently means "culpable, self-caused ignorance." The word for "foolish" (a) is a strong one it means "senseless" (comp. 1Co_15:36) Here it has the article, "the foolish men," i.e. those "who speak against you as evil-doers."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The ignorance - Of them who blame you, because they do not know you: a strong motive to pity them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

15. That with well doing. It is God's will that thus you may silence the charge that you are seditious persons.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. οὕτως may refer to the words which follow, viz. silencing ignorance by well-doing. But οὕτως is regularly used retrospectively to sum up some preceding statement. So here St Peter means that by employing civil magistrates for the praise of well-doers God indicates His own method of working. His plan is that His servants should silence (literally “gag”) senseless ignorant calumnies by well-doing, including loyal submission to civil authority.

τῶν ἀφρόνων. The article might mean “those senseless men who have been described as speaking evil of you,” or “men such as are senseless and reckless in their charges.”

ἀγνωσία, purblindness, is a much stronger word than ἀγνοία. It describes the ignorance which cannot and will not recognize the truth. Cf. 1Co 15:34 only.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] For (ground of ὑποτάγητε; correlative with, but not going so for as, the purpose announced in ver. 12) so (after this manner, in this direction and wise: viz. as follows, ἀγαθοποιοῦντας φιμοῦν κ.τ.λ.) is (‘se trouve,’ κεῖται) the will (thing willed, concrete result of the will) of God, that doing good (the anarthrous participle carries the reason with it: by doing good: “with well-doing,” E. V.) ye (necessarily understood) put to silence the ignorance (“Locutio quam usurpat, ‘obstruere ignorantiam,’ quamvis per novitatem dura sit, sensum tamen non obscurat.” Calv. On the word φιμόω, see reff.; and Palm and Rost’s Lex.

ἀγνωσία, see the instructive parallel, ref. 1 Cor., is not simply ignorance of this or that fact, but a state of lack of knowledge or understanding, habitual ignorance. This state is here introduced as speaking, “having (as Wiesinger) ever its mouth open rather than its eyes,” ready to cry out upon any mere appearance of things as misunderstood by it) of the foolish men (above designated: those viz. who καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν; not, “of foolish men” in general, as E. V.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Put to silence [φιμουν] . A very graphic word, meaning to muzzle or gag. Compare 1Co 9:9; 1Ti 5:18. See on Mt 22:12. Ignorance [αγνωσιαν] . In classical Greek it is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only once again in the New Testament, 1Co 14:34. Here is signifies not want of acquaintance, but of understanding; a state of ignorance.

Of foolish men [των αφρονων ανθρωπων] . Of the foolish men; the article referring to those just mentioned, who speak against them as evil - doers.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.