Or unto governors, or, Whether to presidents. He designates every kind of magistrates, as though he had said, that there is no kind of government to which we ought not to submit. He confirms this by saying that they are God's ministers; for they who apply him to the king, are greatly mistaken. There is then a common reason, which extols the authority of all magistrates, that they rule by the command of God, and are sent by him. It hence follows (as Paul also teaches us) that they resist God, who do not obediently submit to a power ordained by him. For the punishment This is the second reason why it behoves us reverently to regard and to respect civil authority, and that is, because it has been appointed by the Lord for the common good of mankind; for we must be extremely barbarous and brutal, if the public good is not regarded by us. This, then, in short, is what Peter means, that since God keeps the world in order by the ministry of magistrates, all they who despise their authority are enemies to mankind. Now he assumes these two things, which belong, as Plato says, to a commonwealth, that is, reward to the good and punishment to the wicked; for, in ancient times, not only punishment was allotted to evil-doers, but also rewards to the doers of good. But though it often happens that honors are not rightly distributed, nor rewards given to the deserving, yet it is an honor, not to be despised, that the good are at the least under the care and protection of magistrates, that they are not exposed to the violence and injuries of the ungodly, that they live more quietly under laws and better retain their reputation, than if every one, unrestrained, lived as he pleased. In short, it is a singular blessing of God, that the wicked are not allowed to do what they like. It may, however, be objected here and said, that kings and magistrates often abuse their power, and exercise tyrannical cruelty rather than justice. Such were almost all the magistrates, when this Epistle was written. To this I answer, that tyrants and those like them, do not produce such effects by their abuse, but that the ordinance of God ever remains in force, as the institution of marriage is not subverted though the wife and the husband were to act in a way not becoming them. However, therefore, men may go astray, yet the end fixed by God cannot be changed. Were any one again to object and say, that we ought not to obey princes who, as far as they can, pervert the holy ordinance of God, and thus become savage wild beasts, while magistrates ought to bear the image of God. My reply is this, that government established by God ought to be so highly valued by us, as to honor even tyrants when in power. There is yet another reply still more evident, -- that there has never been a tyranny, (nor can one be imagined,) however cruel and unbridled, in which some portion of equity has not appeared; and further, some kind of government, however deformed and corrupt it may be, is still better and more beneficial than anarchy.

Or unto governors - Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended.
As unto them that are sent by him - By the king, or the Roman emperor. They represent the supreme power.
For the punishment of evil doers - One of the leading ends of government. "The Roman governors had the power of life and death in such conquered provinces as those mentioned in 1-Peter 1:1" - Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish everyone according to their guilt." Again, "They who govern whole provinces, have the power of sending to the mines." And again," The presidents of provinces have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. See Lardner's Credibility, (Works, i. 77, edit. 8vo., Lond. 1829)
And for the praise of them that do well - Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honors and emoluments of office who showed that they were worthy to be trusted. It is as important a part of the functions of magistracy to protect the innocent, as it is to punish the wicked.

Or unto governors - By king as supreme, the Roman emperor is meant; and by governors, ἡγεμοσιν, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire.
For the punishment of evil doers - This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous.

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.

Or unto governors,.... Inferior magistrates, such as were under the Roman emperor; as proconsuls, procurators, &c. such as Pontius Pilate, Felix, and Festus, who had under the emperor the government of particular nations, provinces, and cities:
as unto them that are sent by him; either by the king, the Roman emperor, by whom they were sent, from whom they received their commission, and derived their authority, under whom they acted, and to whom they were accountable; or by God, by whom they are ordained, and whose ministers they are, and for the ends hereafter mentioned; so that this contains an argument or reason why they should be submitted to:
for the punishment of evildoers; the breakers of the laws of God and men, on whom punishment is to be inflicted, by the civil magistrates, for the breach of them, by lines, scourgings, imprisonment, and death itself, according as the crimes are:
and for the praise of them that do well; who behave according to the laws of God and nations, and are obedient to magistrates, and subject to every ordinance; these have praise of men, of magistrates, and are rewarded by them; by protecting their persons, defending their properties, and preserving them in the peaceable enjoyment of their estates and possessions; see Romans 13:3.

governors--subordinate to the emperor, "sent," or delegated by CÃ&brvbr;sar to preside over the provinces.
for the punishment--No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [CALVIN]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [HORNEIUS]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.
praise of them that do well--Every government recognizes the excellence of truly Christian subjects. Thus PLINY, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (1-Peter 3:13).

Or to subordinate governors, or magistrates.