1 Peter 2:13-17 [13] Be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, [14] or to governors as sent by him to punish those who do evil and to praise those who do good [15] For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. [16] Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God [17] Honor everyone. Love the brotherhood. Fear God. Honor the emperor. (ESV)
In this province, we have finally seen people reach the breaking point. We now see mass protests and the disregarding of governmental directives from individuals and businesses. Up to this point there has been relative patience and general compliance. Although there are several reasons for the breakdown, one author put it like this: “At the core of every society is a contract between the governed and the governing. The essence of the contract is a bargain between the two groups. On the part of the governed, it is a willingness to give to the governing group the resources — human, economic, cultural — that they require to lead and shape the society as a whole. In turn, the governing group is expected to provide the requisite security and prosperity that encourages human flourishing in its broadest sense… As a third wave breaks over the country leaving death and misery in its wake, it is becoming starkly evident that we have failed just about every major public health test of the pandemic. We have come up short everywhere from timely vaccine procurement to mass rapid testing and contact tracing to protecting long term care homes to keeping schools and business open to effective border controls to efficient mass inoculations to surging ICU capacity. We also, to our enduring shame, subjected some of our most vulnerable communities to the full brunt of virus forcing them to bear disproportionally the human costs of sustaining a locked-down Canada… As the demonstrations in Montreal yesterday reflect, more and more Canadians are questioning why they should settle for less freedom, less opportunity, more collectivism when they are demonstrably not being protected by the state from this once-in-a-generation risk?” https://thehub.ca/2021-04-13/rudyard-griffiths-the-pandemic-is-tearing-up-our-social-contract/
For the audience of 1 Peter, allegiance to the sovereign seemed absurd. Peter wrote his epistle in the last few years of Emperor Nero’s wicked rule. Nero came to power in 54 A.D. at the age of seventeen and committed suicide fourteen years later. During the reign of this emperor, Nero blamed the Christians for burning Rome, so he could make way for his civic redesign plan; he fed Christians to lions in the Coliseum for sport, and dipped them in pitch, impaled them on poles, and lit them ablaze to illuminate his garden parties. Peter himself met martyrdom at his hand, outside Rome.
Right now, what is your attitude to those in authority? Today, we are rife with distain for authority. From teachers to police officers, from politicians to pastors, we exist in a time of increasing cynicism, distain and mocking of anyone in authority. As a result, teachers face death threats and assaults, we require more and more police to manage violence, politicians face open mocking, and pastors are often just regarded as ultimate hypocrites. Isn’t it interesting that the distain flows downward. Children see parents mock and ridicule those in authority and then those same parents find that their children fail to listen to them.
In 1 Peter 2:13-17, a passage full of imperatives, six elements of Christian submission to authority emerge: 1) The Command for Submission (1 Peter 2:13a) , 2) The Motive for Submission (1 Peter 2:13b), 3) The Extent of Submission (1 Peter 2:13c-14), 4) The Reason for Submission (1 Peter 2:15), 5) The Attitude of submission (1 Peter 2:16), and 6) The Application of s Submission (1 Peter 2:17).
Godly Submission entails understanding:
1) THE COMMAND FOR SUBMISSION (1 Peter 2:13a)
1 Peter 2:13a [13] Be subject (for the Lord's sake to every human institution, whether it be to the emperor as supreme), (ESV)
The command here to “be subject/submit yourselves” (hupotasso) is a military expression literally meaning “to arrange in formation under the commander, or “Sub”, under the mission. In a general directive, the writer of proverbs in chapter 24 said: [21] My son, fear the LORD and the king, and do not join with those who do otherwise, [22] for disaster will arise suddenly from them, and who knows the ruin that will come from them both?. Generally, submission to rulers is right because God appoints them; therefore there is no place for supporting rebels who might seek to overthrow the government. Submission does not imply inequality, for Jesus is described by this term. It is an attitude of service under authority. In Eph. 5:21 it is one of the five characteristics of the Spirit-filled life (even to have mutual submission to one another in Christ). (Utley, R. J. D. (2000). The Gospel according to Peter: Mark and I & II Peter (Vol. Volume 2, p. 231). Marshall, Texas: Bible Lessons International.)
Please turn to Romans 13
As Christians, we must exercise discernment in our relationship to human government. There are times when the right thing is to set aside our own privileges, and there are other times when using our citizenship is the right thing. Paul was willing to suffer personally in Philippi (Acts 16:16–24), but he was unwilling to “sneak out of town” like a criminal (Acts 16:35–40). When he was arrested on false charges, Paul used his citizenship to protect himself (Acts 22:22–29) and to insist on a fair trial before Caesar (Acts 25:1–12). (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 406). Wheaton, IL: Victor Books.)
Nearly a decade before Peter wrote his letter, the apostle Paul had already taught concerning submission to government:
Romans 13:1-7 [13:1] Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. [2] Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. [3] For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, [4] for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. [5] Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. [6] For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. [7] Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honour is owed. (ESV)
• This passage addresses the responsibility of Christians to governing authorities. They are to “be subject to” (which generally means to obey, cf. 1 Pet. 3:5–6) the government because it has been ordained by God. Civil government in general is a great blessing from God for which we should be thankful. Without civil government there would be anarchy, a horrible alternative in which evil runs rampant. Biblically, we see that often when people revere God, He in turn blesses them with godly civil authorities. At times when they forget God and His blessings, He institutes evil rulers as a means of trial or judgment (2 Chron. 25:20; 32:24–25). Several other passages show that God approves of Christians disobeying government, but only when obedience to government would mean disobeying God (see Ex. 1:17, 21; 1 Kings 18:4–16; Est. 4:16; Dan. 3:12–18; 6:10; Matt. 2:12; Acts 5:29; Heb. 11:23). There were even times when God raised up leaders to rebel against the government and deliver his people from evil rulers (Exodus 1–14; Judg. 2:16; Heb. 11:32–34) (Crossway Bibles. (2008). The ESV Study Bible (pp. 2179–2180). Wheaton, IL: Crossway Bibles.).
Unless in direct violation of God’s command, we are directed in 2 Peter 2:13 to be subject/submit to civil authority. Even unreasonable, evil, harsh rulers and oppressive systems are far better than anarchy. And all forms of government, from dictatorships to democracies, are filled with evil because they are led by fallen sinners. Still, civil authority is from God, though the individual rulers may be godless. Submission is one of the greatest Christian virtues. It is hard to do. The sinful attitudes in us—pride, selfishness, arrogance, stubbornness—don’t like to bend. It is especially hard for Christians under persecution to have to submit to rulers they know are unjust. But this pleases God, who established and still stands behind all human authority (Jeske, M. A. (2002). James, Peter, John, Jude (p. 96). Milwaukee, WI: Northwestern Pub. House.)
Quote: Of God’s sovereignty over all human authority, Robert Culver wrote: “God alone has sovereign rights.… Democratic theory is no less unscriptural than divine right monarchy. By whatever means men come to positions of rulership—by dynastic descent, aristocratic family connection, plutocratic material resources, or by democratic election, “there is no power but of God” (Rom. 13:1). Furthermore, civil government is an instrument, not an end. Men are proximate ends, but only God is ultimate end. The state owns neither its citizens nor their properties, minds, bodies, or children. All of these belong to their Creator-God, who has never given to the state rights of eminent domain”. (A Biblical View of Civil Government [Chicago: Moody, 1974], 47)
Godly Submission entails understanding:
2) THE MOTIVE FOR SUBMISSION (1 Peter 2:13b)
1 Peter 2:13b [13] (Be subject) for the Lord's sake (to every human institution, whether it be to the emperor as supreme), (ESV)
Peter stated the motivation for submitting to authority as clearly as he did the basic command to submit. It is for the Lord’s sake, making it obligatory to submit, as with all divinely inspired commands. Christians obey because they desire to honour the Lord (cf. Ps. 119:12–13, 33; Acts 13:48; 1 Cor. 10:31). Believers actually obey earthly authority to honour God’s sovereign authority (cf. Pss. 2:8; 9:20; 22:28; 46:10; 47:8; 66:7; 72:11; 83:18; 96:10; 113:4). By our submission to the institution of government, which God established, we are submitting to the Lord. God ordained a chain of authoritative command in the home and the church, and we may conclude that He has ordained government to administer the affairs of the nation (Barbieri, L. (2003). First and Second Peter (p. 64). Chicago: Moody Publishers.).
Although Peter and Paul both lived in the openly sinful, decadent Roman Empire—a society infamous for evil (homosexuality, infanticide, government corruption, abuse of women, immorality, violence), there should be a general attitude of obedience to authority. Jesus gives the ultimate determinate of obedience. In Matthew 22 he said: [21] They said, "Caesar's." Then he said to them, "Therefore render to Caesar the things that are Caesar's, and to God the things that are God's." (ESV)
• Our ultimate responsibility of obedience is unto God. When the earthly governing authorities direct us to a course of action that directly violates God’s command, then we have a higher duty to obey God first.
Illustration: In Corrie ten Boom’s book The Hiding Place, she describes the way in which her family became involved with hiding Jewish people who were “on the run” from the Nazis. Whey they first became engaged in this work of mercy, one of the people they had smuggled out of Haalem was a Jewish mother and her young baby. As a Dutch pastor from the countryside was visiting them at the time, they sought his counsel. Representing the confusion on obedience that many have, he said: “Miss ten Boom! I do hope you’re not involved with any of this illegal concealment and undercover business. It’s just not safe! Think of your father! and your sister-she’s never been strong!” In the film version of the book the minister tells Papa ten Boom and his daughters that Christians are required to obey all those who are placed over them. Papa replies “we will obey those who make the laws but not if they are against God’s higher law”. (Corrie ten Boom, The Hiding Place, Hodder and Stoughton, 1971, p.97).
Godly Submission entails understanding:
3) THE EXTENT OF SUBMISSION (1 Peter 2:13c-14)
1 Peter 2:13c-14 [13] (Be subject for the Lord's sake) to every human institution, whether it be to the emperor as supreme, [14] or to governors as sent by him to punish those who do evil and to praise those who do good. (ESV)
In reviewing the foundational and detailed teaching on believers’ responsibility to civil authority, one can see three essential purposes for government: Those purposes—the restraint of evil, promotion of the public good, and punishment of wrongdoing. This all stems from the overarching truth that God establishes all authority (Rom. 13:1), which explains why Peter’s command extends to every human institution. The inclusiveness of the word every makes it appropriate to apply this statement therefore to other legitimate human authorities (parents/children, church officers/members, and authority structures in businesses, educational institutions, voluntary organizations, etc.). God has established such patterns of authority for the orderly functioning of human life, and it both pleases and honours Him when we subject ourselves to them (Grudem, W. A. (1988). 1 Peter: an introduction and commentary (Vol. 17, p. 126). Downers Grove, IL: InterVarsity Press.)
The Greek word ktisis (“foundation”), from which institution derives, always occurs in the New Testament in connection with God’s creative activities (cf. Rom. 1:20, 25; 8:39; 2 Cor. 5:17; Gal. 6:15; Col. 1:15, 23; 2 Peter 3:4). (In fact, the second lexical meaning generally given for ktisis is “the act of creating,” or “creation.”) God has created all the foundations of human society—work, family, and the government. Peter designated society human not as to its origin, but as to its function or sphere of operation. We are call to submit to every human institution. It does not refer to each individual law, but to the institutions that make and enforce the laws. It is possible to submit to the institutions and still (biblically and legitimately) disobey the laws. For example, when Daniel and his three friends refused to obey the king’s dietary regulations, they disobeyed the law; but the way that they did it proved that they honored the king and respected the authorities (Dan. 1). They were not rebels; they were careful not to embarrass the official in charge or get him into trouble; and yet they stood their ground. They glorified God and, at the same time, honored the authority of the king. Peter and the other Apostles faced a similar challenge shortly after Pentecost (Acts 4–5). The Jewish council commanded them to stop preaching in the name of Jesus, but Peter and his associates refused to obey (see Acts 4:19; 5:29). They did not cause a rebellion or in any way question or deny the authority of the council. They submitted to the institution but they refused to stop preaching. They showed respect to their leaders even though these men were opposed to the Gospel. (There are many other examples like the Moses or Mary hiding their baby, the Hebrew midwives (Ex. 1:17), John the Baptist and even Jesus Himself, who rendered obedience unto earthly authorities when legitimate and rejected illegitimate, ungodly directives).It is important that we respect the office even though we cannot respect the man or woman in the office. As much as possible, we should seek to cooperate with the government and obey the law; but we must never allow the law to make us violate our conscience or disobey God’s Word. (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 405). Wheaton, IL: Victor Books.)
• I experienced this in the military when there were foolish officers and NCO’s. I may not have believed in their abilities but I followed all legitimate orders. If they have an order that was illegal, I had a higher obligation to the oath I swore to the institution and reject the illegal order.
Peter elaborates on the extent of believers’ submission by noting that it applies to all levels of authority. Breaking authority down to specific categories, he speaks of the highest earthly level: the emperor/King Obviously this recognizes the legitimacy of one-man rule as a form of God-ordained government. Monarchy, or its parallel, dictatorship, is a form God uses in the world. Obedience to authority was especially a challenge for believers in Peter’s time to obey this part of the command because the emperor/king (caesar) was a deranged tyrant, the Roman emperor Nero. But even he was divinely ordained for his leadership role of carrying out the fundamental purposes of government. Plato said: The penalty that good men pay for not being interested in politics is to be governed by men worse than themselves. In democratic nations, we have a president or (prime minister). Peter did not criticize the Roman government or suggest that it be overthrown. God’s church has been able to live and grow in all kinds of political systems (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 405). Wheaton, IL: Victor Books.)
• The Church is not a political institution. Although believers are concerned with public life, as a church we are not a political advocacy association. I care less who you regard as prime minister as who you regard as heavenly king.
In verse 14, the reference to Governors is a term referring to a lower level of authority (cf. Luke 2:1–2; 3:1; Acts 7:10), officials under the king who might be sent by him. The New Testament lists the names of three governors of Judea: Pilate, Feliz and Festus. These three governors were appointed by the Roman emperor and were directly responsible to him. They governed in behalf of Rome. Governors commissioned by the Roman senate served for a stated interval as “legates” or “procounsuls” like Quirinus (Luke 2:2), Sergius Paulus (Acts 13:6) and Gallio (Acts 18:21). Governors are linked with their intended role of the punishment of evil and praise of good. (Mangum, D. (Ed.). (2020). Lexham Context Commentary: New Testament (1 Pe 2:13–17). Bellingham, WA: Lexham Press.)
Please turn to Genesis 9
Peter echoed Paul when he said that ruling officials have been designed by God first to punish those who do evil. What Peter expects governments to do is forbidden to people acting not as representatives of governments but as individuals: they must not inflict retribution for wrong done to them (vv. 19–23; cf. Rom. 12:19–21; Matt. 5:38–48). By contrast, governments that fail to punish wrongdoers disobey God’s purpose for their existence. ( Grudem, W. A. (1988). 1 Peter: an introduction and commentary (Vol. 17, p. 128). Downers Grove, IL: InterVarsity Press.)
The responsibility for capital punishment (Gen. 9:5–6) is required for and reserved to government:
Genesis 9:1-7 And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 2 The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. 3 Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. 4 But you shall not eat flesh with its life, that is, its blood. 5 And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. 6 “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. 7 And you, be fruitful and multiply, increase greatly on the earth and multiply in it.”. (ESV)
• Only the government has been given that right to bear the sword to punish lawbreakers (Rom. 13:4). Therefore believers must never engage in acts of vigilante justice. People often confuse individual ethics with Governmental obligation and authority. Canada is a prime example of this confusion. You will often hear arguments based on individual commands of forgiveness and divine retribution, but it is the role of Government to bear the sword and punish evildoers. Christians have an obligation to remind government of its obligation, but in this country, it is the Christians who are often the most confused and contribute to the sinful neglect of Government by denouncing their God ordained role to bear the sword including the death penalty.
Society falls apart when we expect the state to do the role of the Church. Historically, we have seen that it was a love for others that believers sought the public education of children, social welfare agencies, medical care, adoption agencies and many others. Even in the reform of criminals, it has been believers that sought to bring about healthy change. The state is charged with restraint and punishment of evil. Believers are charged with ministry of mercy, even to those in prison. Involving ourselves in the lives of criminals bring both accountability and a picture of love and forgiveness. It is not government’s role to rehabilitate but the Church to minister. As we fulfil that mandate, the state will recognize the societal benefit, and praise those who do good. The authorities generally reward good citizenship with fair and favourable treatment (Rom. 13:3; cf. Gen. 39:2–4; 41:37–41; Prov. 14:35; Dan. 1:18–21). Why during this pandemic time has the state seen the church as non-essential? Because we have forgotten or farmed out some of our essential ministries to outside, state run agencies. When we seek to get back to providing real care for people in need, we will not only have an opportunity to physically and mentally change lives for the good, but open a door to share the gospel. That’s why work of disaster relief and medical missions from Christian groups like Samaritans purse, children’s ministries like AWANA, addiction support like Celebrate Recovery have been so successful in rescuing lives for Christ. It is a sad testimony on the ministry of the church when our activities are seen as more of a public health threat than a societal necessity. A simple test to see if Safe Haven is doing what God desires is to ask, if we disappeared tomorrow, would anyone notice?
POEM: The people of God from have suffered at the hands of evil rules and nations. God has often used those prayers to turn the hearts of His people back to Him. The prayers of calling out to God for deliverance are often what God uses to bring revival among His people. In such a calling out to God, G. K. Chesterton wrote: O God of earth and altar, Bow down and hear our cry; Our earthly rulers falter, Our people drift and die; The walls of gold entomb us, The swords of scorn divide; Take not Thy thunder from us, But take away our pride. From all that terror teaches, From lies of tongue and pen; From all the easy speeches That comfort cruel men; From sale and profanation Of honor and the sword; From sleep and from damnation, Deliver us, good Lord! Tie in a living tether The prince and priest and thrall; Bind all our lives together, Smite us and save us all; In ire and exultation Aflame with faith, and free, Lift up a living nation, A single sword to Thee”. https://www.chesterton.org/a-hymn-o-god-of-earth-and-altar
Godly Submission entails understanding:
4) THE REASON FOR SUBMISSION (1 Peter 2:15)
1 Peter 2:15 [15] For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. (ESV)
The reason Christians ought to submit to every authority is quite clear and basic—such conduct stops the mouths of the gospel’s critics. It is the will of God for Christians to engage in doing good by respecting authority, so as to put to silence the ignorance of foolish people. That this doing good “should/may put to silence the ignorance of foolish people indicates that at times regardless of the action, those who are rebellious and hard hearted may not respond positively to love or good will regardless to the degree. The deeds encouraged do not seem to be merely private acts of Christian piety but deeds that would also be generally acknowledged by society as good (Jobes, K. H. (2005). 1 Peter (p. 175). Grand Rapids, MI: Baker Academic.)
Please turn to Titus 3
The possibility that doing good could silence the ignorance of foolish people. The word rendered silence (phimoun) means “to restrain, muzzle, or make speechless” (cf. Matt. 22:12, 34; Mark 1:25; 4:39; Luke 4:35). It denotes the gagging or stopping of someone’s mouth so as to render that person incapable of response. God has willed that we silence the critics by doing good, not by opposing the authority (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 405). Wheaton, IL: Victor Books.)
Integrity, impeccable moral fiber, and purity of life are all effective character tools to silence the enemies of Christianity. Paul commanded Titus to tell this to the new believers on Crete:
Titus 3:1-3 [3:1] Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, [2]to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. [3] For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. (ESV)
• That kind of unimpeachable testimony, even before those who reject the gospel, silences enemies and enables the saving power of Christ to be manifest. Romans 12:21 [21] Do not be overcome by evil, but overcome evil with good. (ESV)
The foolish people are said to have ignorance. The word Peter used for ignorance (agnosian) means more than merely a lack of knowledge. If that meaning were all he wanted to convey, he would have used a form of agnoia. But agnosian indicates a willful, hostile rejection of the truth (cf. 1 Cor. 15:34). It is a settled lack of spiritual perception that the apostle further characterized as foolish (aphronon). That term means “senseless, without reason,” and may express a lack of mental sanity. In their rebellion against God they are ignorant of his ways and thus perceive the behavior of Christians in a warped manner. But the blameless behavior of Christians will indeed put them to silence, if not in the present age (although it might—should they become reflective enough), in “the day of visitation” (2:12). (Davids, P. H. (1990). The First Epistle of Peter (p. 101). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
Quote: Definitions of Political Systems.
Some have rejected the concept of submission to authority, because of the foolishness of the systems or leaders. Someone has humorously summarized the various political systems: Communism: You have two cows. The government takes both of them and gives you part of the milk. Totalitarianism: You have two cows. The government takes both cows, then shoots you. Bureaucracy: You have two cows. The government takes both of them, shoots one, milks the other, then pours the milk down the drain. Socialism: You have two cows. The government takes one and gives it to your neighbor. Oligarchy: You have two cows. The government takes both cows and sells you the milk. Capitalism: You have two cows. You sell one of them and buy a bull. Finally, in a democracy, everyone has two cows, then a vote is taken, and whatever the majority decides to do, that’s what you can do with your cows (Pulpit Helps, August, 1992, p. 8)
• No earthly kingdom is perfect because they consist of no perfect citizens. When the citizens surrender to the perfect sovereign, God, then He perfectly directs the citizens for a holy kingdom.
Godly Submission entails understanding:
5) THE ATTITUDE OF SUBMISSION (1 Peter 2:16)
1 Peter 2:16 [16] Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. (ESV)
The right attitude is imperative if submissive Christians are to maintain their credibility among unbelievers. They display that right attitude when they live as people who are free. They must realize that, as a result of Christ’s redemptive work (cf. 1:18–19), they are free from sin’s condemnation (Rom. 6:7, 18; 8:1–2), the utter futility of trying to earn favour with God (Gal. 5:1-14) the Law’s penalty and our crushing burden of guilt (Gal. 3:13), Satan’s bondage (cf. Rom. 16:20; Col. 1:13; Heb. 2:14; 1 John 2:13; 4:4), the world’s control (cf. 1 Cor. 9:19; Gal. 4:3–5; 5:1; Col. 2:20), death’s power (Rom. 8:38–39; 1 Cor. 15:54–56). Christian freedom does not mean being free to do only as we like; it means being free to do as we ought (Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, p. 34). Nashville, TN: Broadman & Holman Publishers.).
• The rebellion in the human heart seeks to free itself from any moral restraint or obligation. The duty of believers is to show an attitude of joyful submision that the “yoke of Christ” is easy and His burden is light (Mt. 11:30). He lifts earthly burdens not imposing new ones.
Peter cautions those who are free in Christ to live as not use that spiritual freedom as a cover-up for evil of not submitting to rulers (cf. 1 Cor. 8:9; 10:32; Gal. 5:13). Cover-up indicates placing a mask or veil over something; evil (kakias) is a term that means “baseness” and arises from vengeance, bitterness, hostility, and disobedience (Gen. 6:5; 8:21; Prov. 6:14; Isa. 13:11; Matt. 12:35; 15:19; John 3:19–20; 7:7; Rom. 1:29–30; Gal. 1:4). We don’t want our weaker brother to be hurt by what we do. We must remember that although we are free, we are the servants of God. (McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 Peter) (electronic ed., Vol. 54, p. 58). Nashville: Thomas Nelson.)
A truly righteous attitude will cause Christians to use their freedom as servants/bondslaves of God. Paul exhorted the Corinthians: 1 Corinthians 7:22 [22]For he who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. (ESV). Their freedom has delivered them from the bondage of serving sin into the privilege of being slaves of righteousness. Paul explained in Romans 6:16-22, [16] Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (ESV). In the divine pattern for the Christian life, freedom in Christ is not simply for self-expression or enjoyment but for the service of God (Waltner, E., & Charles, J. D. (1999). 1-2 Peter, Jude (p. 88). Scottdale, PA: Herald Press.)
“Servant/Slave” (from the same word as bondslaves) defined the lowest level of servitude in the Greco-Roman world, yet for believers it described the joyous freedom to be servants of Christ and do what was right rather than what is wrong (cf. John 15:15; Gal. 5:13; Eph. 6:6; Titus 2:14). Freedom in Christ and citizenship in the kingdom of God in no way permit believers to abuse or disregard the standards of conduct God has established for them on earth. The Roman Empire included sixty million slaves. Roman law considered slaves not as persons but as commodities with no rights. In effect, Peter calls us to “remember the rights of human personality and the dignity of every person. Don’t treat people as objects.” (Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, p. 34). Nashville, TN: Broadman & Holman Publishers.)
Quotation: Because we are tangled up in so many relationships, some sacred and some secular, there will always be some tension here. Martin Luther wrote about this tension in his famous 1520 tract The Freedom of a Christian: “A Christian is a perfectly free lord, subject to no one; a Christian is a perfectly dutiful servant of all, subject to all.” Is it possible that both statements are true? Certainly. We are free in Christ (verse 16). We are royal priests, sons and daughters of the Most High King. But we are also servants (even slaves). We have powerful obligations to God, to our families, to our fellow Christians, to our communities and country, and even to unbelievers. Yes, to unbelievers too. Paul wrote in 1 Corinthians 9:19, “Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible.” (Jeske, M. A. (2002). James, Peter, John, Jude (p. 97). Milwaukee, WI: Northwestern Pub. House.)
• Perhaps we are not as effective in winning people to Christ because we are so wrapped up in our own privilege and comfort that we don’t see the freedom producing work of serving others.
FINALLY, Godly Submission entails understanding:
6) THE APPLICATION OF SUBMISSION (1 Peter 2:17).
1 Peter 2:17 [17] Honor everyone. Love the brotherhood. Fear God. Honor the emperor. (ESV)
Peter summarized his demand for submission to all authority—his citizenship theology—into four practical, applicatory dimensions of life. 1) First, believers are to honor everyone. Every person was created in God’s image (Gen. 1:26; 9:6b; James 3:9b; cf. Ps. 100:3a) and therefore is due some degree of respect. In the first century, most people viewed slaves as nonpersons with no rights. But Peter told his readers they were not to treat anyone that way (cf. Col. 4:1). Christians are not to discriminate against any class of people because of race, nationality, or economic status (cf. Rom. 2:11; Eph. 6:8–9; James 2:1–9). That does not mean they ignore different levels of authority and social structure or that they engage in a mindless tolerance for everyone’s conduct, but it does mean they show proper respect for everyone as individuals made in the image of God. We do this by recognizing the worth of all humans in God’s sight and to live so as to attract them to faith in Christ (Utley, R. J. D. (2000). The Gospel according to Peter: Mark and I & II Peter (Vol. Volume 2, p. 232). Marshall, Texas: Bible Lessons International.).
• Non-Christians often talk about tolerance but practice very little. You will hear the most virulent spewing hatred against anyone denouncing a conduct on a moral ground. It is appealing to the nature of God and His commands that we can have proper tolerance.
The second application is that believers love the brotherhood. They are to show the world that they love their fellow believers. The apostle John also wrote of this principle a number of times: John 13:34-35 [34]A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. [35] By this all people will know that you are my disciples, if you have love for one another." (ESV); cf. 15:12, 1 Jn. 3:23, 4:7, 21, 5:1). The believers of Peter’s day (much like many today) needed to stand together as a unified force against coming persecution. They needed to maintain the bond of love. When believers truly love one another, they maintain peace in the fellowship and can continue the work of the gospel. (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude (p. 70). Wheaton, IL: Tyndale House Pub.)
Third, believers are to fear God (Deut. 13:4; Ps. 111:10; Prov. 9:10; Eccl. 12:13; Heb. 12:9, 28; Rev. 15:4), which includes trusting Him in all circumstances (Ps. 36:7; Prov. 3:5; 14:26; 16:20; Isa. 26:4), no matter how difficult they are (cf. 5:7; Ps. 34:22; Prov. 29:25; Nah. 1:7; 2 Cor. 1:10; 2 Tim. 1:12). Christians must worship Him as the sovereign One (Matt. 6:33–34; Rom. 8:28; 11:33) who orchestrates everything according to His perfect will (1 Sam. 2:7–8; Ps. 145:9; Prov. 19:21). Such fear also encourages believers to submit to all earthly authorities, because they have the utmost respect for the One who has commanded them to do so. Those who fear God are delivered from fear of other people, because they know that He will keep them in safety (Marshall, I. H. (1991). 1 Peter (1 Pe 2:13). Downers Grove, IL: InterVarsity Press.).
Finally, believers are to honor the king, which brings the issue full circle, back to the basic command of verse 13. As God’s agent for carrying out the purposes of government, the monarch, president, premier, or prime minister is worthy of the respect God mandates. It is natural for us to honor a good king or a ruler whom we respect. However, Peter is asking his readers to honor no one less than Nero himself. That is another mark of authentic Christian lifestyle—to love and honor even the tyrants of our society, those who would abuse and persecute us (Matt. 5:44). (Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, p. 146). Nashville, TN: Thomas Nelson Inc.)
When believers obey the principles of this passage, it gives genuine credibility to their faith. Submission to civil authority is an implementation of what might be called “evangelistic citizenship,” along the lines of Jesus’ declaration in the Sermon on the Mount: Matthew 5:14-16 [14]"You are the light of the world. A city set on a hill cannot be hidden. [15] Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. [16] In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. (ESV)
(Format Note: Outline & some base commentary from MacArthur, John: 1 Peter. Chicago : Moody Publishers, 2004, S. 143)
