Kefa I 2:15

15 For it is the ratzon Hashem (the will of G-d) that you, by acting as anshei tzedek, may silence the lack of da’as (knowledge) of the kesilim (the foolish people).

Kefa I 2:15 Meaning and Commentary

1 Peter 2:15

For so is the will of God
Which refers not so much to what goes before; though it is a truth, that it is the will of God that men should be subject to magistrates, and that magistrates should encourage virtue, and discourage vice, reward the obedient, and punish delinquents; but to what follows:

that with well doing;
by doing good works, and those well; by living soberly, righteously, and godly; by having the conversation honest among the Gentiles, agreeably to the law of God, and as becomes the Gospel of Christ; particularly, by living according to the laws of civil society, so far as is consistent with, and not contrary to the commands of God; and by being subject to every civil magistrate, and ordinance of man:

ye may put to silence the ignorance of foolish men:
or, as the Syriac version renders it, "that ye may stop the mouths of those foolish men who know not God"; or, as the Ethiopic version has it, "who know not these things"; who are ignorant of God, of his righteousness, of his law, his Gospel, and ordinances. The Gentiles were very ignorant of these things, and very foolish in their imaginations about religious affairs; and from this their ignorance and folly arose calumnies, reflections, and censures upon the people of God; they neither knew God, nor them, nor true religion, and reproached what they understood not, and for want of knowing it: now the apostle signified, that it was the declared will of God that his people should so behave in civil life, that their enemies should be entirely confounded, and silenced, and have nothing to say against them; the word signifies to be muzzled, to have the mouth shut up, as with a bit or bridle; it is used in ( Matthew 22:12 ) ( 1 Corinthians 9:9 ) .

Kefa I 2:15 In-Context

13 Submit [2:18; 3:1] to every created human memshalah (governing authority) because of Hashem, whether to a Melech (King) as being HaRosh,
14 Or to moshelim (governors) as being sent by Hashem for the purpose of nakam (vengeance) on anshei resha (men of wickedness) but for the purpose of shevach (praise, commendation) on anshei tzedek.
15 For it is the ratzon Hashem (the will of G-d) that you, by acting as anshei tzedek, may silence the lack of da’as (knowledge) of the kesilim (the foolish people).
16 As Avadim (Servants) of Hashem, live as Bnei Chorin (Sons of Freedom, Freedmen); yet do not use your cherut (freedom) as a cloak for concealing ra’ah (evil).
17 Have kavod (respect, honor) toward kol Bnei Adam; have ahavah (agape) toward HaAchim (The Brotherhood of the Messianic Chavurah); have yirat Shomayim toward Hashem [1:17; 2:17; 3:2,6,14, 16], have kavod to HaMelech.
The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.