This verse starts off with an aorist imperative submit yourselves, a formula used also in 2.18; 3.1, except that in these latter cases the participle is used, but clearly with an imperative function. Submit includes the elements of recognition, subordination, and obedience (compare New American Bible “be obedient”; Phillips “Obey”; Jerusalem Bible “accept the authority”; Knox “bow down”).
Human authority translates a Greek expression which can be literally translated “human creature” or “human creation.” The Greek word translated authority is ktisis, used only here in the whole letter, but it occurs in other places in the New Testament, sometimes in the sense of “creation” (for example, Rom 1.20; 8.22; 2 Peter 3.4), at other times in the sense of “creature” (Rom 1.25; 8.19, 20, 21, 39). Some take it here in the latter sense (for example, Cranfield, who suggests the translation “man,” also Kelly), but most take it with the former meaning. Interpreted in this former sense, there are two possible ways of translating it: First, it could be taken generally as referring to every human institution including the ones mentioned in the letter, that is, government, the household, and the family (compare Revised Standard Version, New English Bible, New American Bible, Barclay “the institutions of human society”). Secondly, it could be taken specifically as referring to government, hence authority (compare Phillips, Die Bibel im heutigen Deutsch “human order”; Biblia Dios Habla Hoy “all authority man has imposed”). A third possibility is combining the first and the second, for example, Jerusalem Bible “the authority of every human institution.” The immediate context seems to favor the second of these interpretations.
It may be difficult to translate literally to every human authority, since in many languages one does not speak of “obeying an authority” or “submitting to an authority,” but rather “to obeying a person who has authority.” Accordingly, submit yourselves to every human authority may be best rendered in many languages as “obey all those who are in authority.” The expression “those who are in authority” is expressed in some languages as “those who have the right to rule” or “those who have the power of governing.” Even the term “governing” may be expressed as “able to command others” or “have the power to command others.”
The reason for this submission is given as for the sake of the Lord, with the Lord probably referring to Christ. This may be an appeal to follow Christ’s example: as he was obedient to established authority, so the Christian must do likewise (compare Matt 22.22). The expression may then be rendered “Because of what the Lord had done” or “in order to follow the Lord’s example.” On the other hand, the expression may be an appeal to bring honor to the Lord, especially in the Christian’s dealings with non-Christians. The expression may then be rendered positively as “in order to honor the Lord,” or negatively as “in order not to bring dishonor to the Lord.” A literal translation would of course be ambiguous and allow for either possibility or both.
The writer now mentions the government officials to whom the Christians should submit. The Emperor is literally “the king,” but here refers to the Roman Emperor (compare John 19.15; Acts 17.8; Rev 17.9, 12). The Emperor is the supreme authority, not in relation to the Lord, but in relation to other government officials; furthermore, the title is given to him not because of his person, but because of his function as head of the empire.
For those languages which have no special term for Emperor, one may sometimes speak of “the greatest ruler” or “the most important chief” or “the one who commands all the other rulers.” In certain instances, of course, such a phrase describing an Emperor overlaps with the following descriptive clause who is the supreme authority. One can, however, render this clause in some instances as “who has authority over all other rulers” or “who commissions all other rulers.”
The governors translates a Greek word which generally refers to government officials below the emperor, including the pro-consuls and legates who governed the provinces of the Roman Empire, and municipal authorities. But since these officials are said to have been appointed by the Emperor (him refers to the Emperor, and not to the Lord), then the specific meaning of governors is preferred to that of the general sense. Appointed by him is literally “sent through him” which clearly means that their power to act is through the Emperor’s mandate, hence appointed (Good News Translation, Phillips); “commissioned” (Jerusalem Bible, Knox, New American Bible); “installed” (Die Bibel im heutigen Deutsch).
Before introducing the phrase and to the governors, it may be important to repeat the principal verb expression, for example, “and submit yourselves to the governors” or “and also obey the governors.” Who have been appointed by him may be rendered as “whom the principal ruler has appointed” or “… specially designated” or “… given power to” or “… given authority to.”
The purpose of the governors’ appointment is expressed both positively and negatively: to punish the evildoers and to praise those who do good (compare Rom 13.3-4). For evildoers, see 2.12 above. Here the legal meaning of the word is in focus, hence “criminal” (Knox, Barclay, New English Bible, New American Bible).
To punish the evildoers must often be expressed as a causative, for example, “to cause the evildoers to suffer.” In some instances this is expressed by a specific term which may, however, have rather broader implications, for example, “to cause the evildoers to be whipped.”
To praise those who do good probably refers to the recognition of good people by the state, in terms of actual rewards, such as inscriptions, victory crowns, and even of citizenship. Many translations try to capture this meaning, for example, New English Bible “the commendation of those who do right”; New American Bible “recognition of the upright”; Phillips “reward those who do good service”; Biblia Dios Habla Hoy “to honor those who do good.”
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .