I Peter 2:17 · Bible study
1 Peter 2:17 Commentary: Honor All, Love the Brotherhood, Fear God, Honor the King
Greek · 10 what the commentators say
Meaning in one sentence
Study 1 Peter 2:17 - four commands for Christian conduct.
Research Summary
- Meaning: Four commands that sum up Christian social ethics: universal respect, special love for believers, exclusive reverence for God, and honor for civil authorities.
- Key words: Timēsate (aorist) and timate (present), the same verb “honor” in two different tenses, signaling a distinction between a one-time act of honoring all people and an ongoing habit of honoring the king. Phobeisthe (“fear”) is reserved for God alone.
- Main debate: Whether the aorist “honor all men” implies a single decisive attitude or a series of isolated acts, and how the fear of God relates to the honor owed to an unjust ruler.
- Theological theme: Proper ordering of allegiances: fear belongs to God alone; honor is shared among all people and rulers. The church is a new family (brotherhood) that does not erase universal human dignity.
- Best use: A memorizable centerpiece for teaching on citizenship, Christian community, and the difference between reverence and respect.
Translation Comparison
BSB Berean Standard Bible 2020
Treat everyone with high regard: Love the brotherhood of believers, fear God, honor the king.
WEB World English Bible 2000
Honor all men. Love the brotherhood. Fear God. Honor the king.
KJV King James Version 1769
Honour all men. Love the brotherhood. Fear God. Honour the king.
ASV American Standard Version 1901
Honor all men. Love the brotherhood. Fear God. Honor the king.
YLT Young's Literal Translation 1898
to all give ye honour; the brotherhood love ye; God fear ye; the king honour ye.
Darby Darby Bible 1890
Shew honour to all, love the brotherhood, fear God, honour the king.
Douay-Rheims Douay-Rheims Bible 1899
Honour all men. Love the brotherhood. Fear God. Honour the king.
Translations in other languages (10 available)
Honrad á todos. Amad la fraternidad. Temed á Dios. Honrad al rey.
Honrai a todos: amai aos irmãos, temei a Deus, honrai ao rei.
Honorez tout le monde; aimez les frères; craignez Dieu; honorez le roi.
Tut Ehre jedermann, habt die Brüder lieb; fürchtet Gott, ehret den König!
Eert een iegelijk; hebt de broederschap lief; vreest God; eert den koning.
Onorate tutti. Amate la fratellanza. Temete Iddio. Rendete onore al re.
Wszystkich czcijcie, braterstwo miłujcie, Boga się bójcie, króla w uczciwości miejcie.
Всех почитайте, братство любите, Бога бойтесь, царя чтите.
務要尊敬 眾人，親愛 教中的弟兄，敬畏 神，尊敬 君王。
Have respect for all, loving the brothers, fearing God, honouring the king.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Peter 2:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse condenses the previous exhortations into four crisp commands. The first and last verbs are both forms of timaō (to honor), but Jamieson-Fausset-Brown note a key grammatical difference: “Honor all men” uses the Greek aorist imperative timēsate, implying a single, decisive act of giving each person their due; “Honor the king” uses the present imperative timate, calling for habitual, ongoing respect. Between them, Peter places two other duties: love the brotherhood, and fear God. Calvin calls this “a summary of what is gone before,” showing that civil order and respect for authority are inseparable from the fear of God. Barnes, Clarke, and Wesley all stress that “all men” includes every person, whether worthy or not, because each bears the image of God and is capable of redemption. The special love commanded for the brotherhood (the Christian community) does not cancel the broader command; rather, it notes a closer bond. Fear of God, in the sense of reverential awe (not terror), stands at the center of these duties, ensuring that human authorities are never honored above the Creator. Across traditions, this verse is read as a concise guide to Christian social ethics: universal respect, family affection for believers, holy reverence for God, and loyal obedience to rulers.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Grammatical distinction (aorist vs. present): The aorist 'Honor all men' (timēsate) is seen as a punctiliar, decisive command, while the present 'Honor the king' (timate) is continuous. Some scholars emphasize this as a deliberate contrast that shows the different nature of these two duties.
- Priority of fear of God: Many Reformed and Protestant commentators (Calvin, Gill) place the fear of God as the governing principle that determines the shape of all other duties. They stress that only God is to be feared, so the king is honored but not feared.
- Inclusive vs. restricted honor: A minority have read 'all men' as 'all to whom honor is due' (i.e., only worthy people). The majority view, supported by Barnes, Cambridge, and the context, reads it as universally inclusive.
What is clear: The verse contains four distinct commands: honor every person, love the Christian community as a family, revere God with holy fear, and respect the civil ruler. The fear of God is the foundation that makes proper honor of human authorities possible.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Fear of God vs. honor of the king | Both commands are binding; fear (phobeisthe) is consistently used in Scripture for God alone, while honor (timate) is appropriate for human rulers. | Some traditions emphasize that fear of God always takes priority if a king commands something contrary to God’s will (e.g., if a ruler demands worship). Others see the two duties as non-conflicting in normal circumstances, with the king deserving honor precisely because God has established his authority. |
| Universality of 'all men' | The phrase refers to every human being, not just believers or worthy individuals. Commentators agree that the image of God in every person demands respect. | A few interpreters (like some early readings) have tried to restrict 'all men' to 'all to whom honor is due,' but the majority (as in Barnes, Cambridge, Gill) defend the inclusive, universal sense, citing Peter’s own conversion in Acts 10. |
| Aorist vs. present imperative | The Greek grammatical distinction (aorist for 'Honor all men,' present for 'Honor the king') is real and intentional. Jamieson-Fausset-Brown and other grammarians note it. | Some see the aorist as describing a single choice that sets a lifelong pattern; others see it as a punctiliar act for each individual encountered. The practical difference is small, but it affects whether the command is more about attitude or action. |
| Love for the brotherhood vs. love for all | The brotherhood (adelphotēs) refers to fellow Christians, who are to be loved with a special family affection. This love does not contradict the command to honor all. | A few interpreters worry that a special love for believers might lead to neglect of outsiders. Most commentators, including the Cambridge Bible, see the two commands as complementary: the universal command sets a floor, while the particular command builds a warmer relationship within the church. |
Historical & Cultural Context
Peter writes to Christians scattered across Asia Minor, people who were often despised, slandered, and sometimes persecuted for their faith. The Roman Empire under Nero (emperor ca. AD 54, 68) held absolute power, and Christians were already facing suspicion as troublemakers who “turned the world upside down” (Acts 17:6). In this climate, Peter’s call to “honor the king” was provocative. The king was Nero, a man who would later burn Christians alive. Yet Peter does not soften the command; he insists that civil authority, even when wicked, is still an institution God permits (v.13).
Jewish Christians in the audience had been raised on the Old Testament command to “fear God” (Leviticus 19:32; Proverbs 1:7) and “honor the king” (Proverbs 24:21; 1 Chronicles 29:20). They also carried a strong memory of God’s exclusive claim to their worship. Peter is not asking them to divide their loyalty. Rather, he orders the four duties in a sequence that keeps priorities straight: fear of God frames everything else, and honor for the king is the last clause, always subject to the first.
“Honor all men” would have cut across the common Jewish tendency to view Gentiles as unclean. Peter himself had to learn this lesson in a vision (Acts 10). The “brotherhood” (adelphotēs) is a term that appears only here and in 1 Peter 5:9, describing the worldwide family of believers. In a culture where household and clan were everything, Peter reframes the Christian community as the true family.
Literarily, verse 17 is the hinge of a section that began at verse 13 with submission to human institutions. The rapid-fire imperatives, four commands in a single verse, would have been easy to memorize. The Cambridge Bible calls them “the most terse and epigrammatic form for these great laws of conduct,” designed to stick in the memory of a persecuted church that had no printed Bibles.
Textual Notes
Reception History
Preaching This Verse
Three-point outline
- Honor everyone, love your people. The first command is universal: every person deserves basic respect as God’s image-bearer. The second is particular: believers are to share a special, family-style affection. These two duties are not in tension; the first is the floor, the second is the warmth.
- Fear God only. The word “fear” here (phobeisthe) is reserved for God alone. Kings get honor, not fear. This protects against the terror that a cruel ruler can cause.
- Honor the king, knowing who is King. Because believers fear God, they can serve earthly authorities without idolizing them, or despising them.
Five-point outline
- Honor all men. Aorist tense: decide now to treat every person with the respect their humanity deserves.
- Love the brotherhood. Present tense: habitually cherish the household of faith.
- Fear God. Present tense: live in daily reverence toward the One who is both Judge and Father.
- Honor the king. Present tense: continually give the due respect to whoever holds civil authority.
- These four commands form a ladder: universal respect, family love, divine reverence, and civic loyalty, each building on the last.
Illustration hooks
- The checkout line. You rush past a store employee without a word. “Honor all men” means noticing the person bagging your groceries, acknowledging their work.
- The church potluck. It is easy to sit with friends you already know. “Love the brotherhood” asks you to cross the room and welcome the newcomer, especially the one who is lonely.
- The traffic ticket. You feel the officer was unfair. “Honor the king” means speaking respectfully even when you disagree. This does not prevent you from contesting the ticket in court.
Questions your congregation is asking
- How do I honor a political leader I deeply disagree with? Does “honor” mean agreeing with them?
- Can the fear of God and the love of God truly coexist? Isn’t fear opposite to love?
- Why does Peter separate “all men” and “the brotherhood”? Does that mean I should not love unbelievers as much?
Leading a Discussion
This verse is short, but every word matters. Peter gives four commands in one breath, creating a framework for how Christians navigate relationships, with strangers, fellow believers, God, and rulers. Start your group time by reading the verse slowly together. Notice how the first and last commands use the same Greek verb “honor,” but in different tenses (one a single action, one ongoing). Then discuss the questions below.
Discussion questions
- Observation: What are the four commands in this verse? Identify whom each command addresses.
- Observation: The Greek word for “fear” (phobeisthe) is used only for God, while “honor” (timate) is used for the king. Why do you think Peter chose different verbs?
- Interpretation: How does the command to “honor all men” relate to the command to “love the brotherhood”? Are these two commands in conflict? Why or why not?
- Interpretation: Some commentators (like Calvin) see this verse as a summary of the previous passage about submission to government. How does verse 17 tie together verses 13, 16?
- Interpretation: The first “honor” is an aorist imperative (decisive action), while the second “honor” is present (habitual). What does this difference suggest about how we should treat people vs. how we should treat the king?
- Application: Think of a specific person you find hard to respect. What would it look like to “honor” them this week?
- Application: Fear of God is placed at the center of the four commands. How might a healthy fear of God reshape the way you talk about political leaders at home or online?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 20:11 | Abraham said, “Because I thought, ‘Surely the fear of God is not in this place. They will kill me for my wife’s sake.’ |
| Genesis 22:12 | He said, “Don’t lay your hand on the boy or do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.” |
| Genesis 42:18 | Joseph said to them the third day, “Do this, and live, for I fear God. |
| Exodus 20:12 | “Honor your father and your mother, that your days may be long in the land which Yahweh your God gives you. |
| Leviticus 19:32 | “‘You shall rise up before the gray head and honor the face of the elderly; and you shall fear your God. I am Yahweh. |
| I Samuel 15:30 | Then he said, “I have sinned; yet please honor me now before the elders of my people and before Israel, and come back with me, that I may worship Yahweh your God.” |
| I Chronicles 29:20 | Then David said to all the assembly, “Now bless Yahweh your God!” All the assembly blessed Yahweh, the God of their fathers, and bowed down their heads and prostrated themselves before Yahweh and the king. |
| Psalms 111:10 | The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke breaks the verse into its four commands and treats each as a distinct duty. His distinctive emphasis falls on the fourth: even a bad ruler deserves respect because the office represents God's ordained civil authority. He warns that losing this respect leads to anarchy, and that truly religious people never join rebellions.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that religion is publicly judged by how believers treat others, not by hidden private devotions. The world watches whether faith produces respect for all people, love for fellow Christians, reverence for God, and honor for rulers. Without these visible duties, private piety counts for little.
Calvin's Commentaries Reformed 1564
Calvin insists that the command to honor all people is not limited to rulers but extends to every person, because the Hebrew word for honor has a broad meaning. He then distinguishes this general respect from the special love owed to fellow believers, who share a closer bond as family.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that "honour all men" applies universally, even to the vilest, because every person bears traces of God's image and holds potential for its restoration. This general respect is distinct from the warmer, special affection commanded toward fellow believers as brothers and sisters in Christ.
Geneva Bible Notes Reformed 1599
Honour all men: loue brotherly fellowship: feare God: honour the King.
Gill's Exposition of the Bible Baptist 1748
Gill observes that these commands are aimed at Jewish believers who looked down on Gentiles, even believing ones. He notes "fear God" sits between the others to show that reverence for God shapes how we treat everyone. Even the wicked emperor Nero, he says, deserves honor in his official role.
Lange's Commentary Reformed 1857
Lange stresses that civil governments are human institutions, not directly divine ordinances, yet Christians must submit to them for the Lord’s sake. He also sees the “day of visitation” as combining both God’s merciful and judicial visitations, not limiting it to either judgment or mercy alone.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley grounds the command to honor all people in three realities: each person is made in God's image, redeemed by Christ, and destined for God's kingdom. He then specifies that honoring the king requires both inward affection and outward action, as defined by divine and human law.