Submission to Government
1 Peter 2:13-17
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Now, our study in 1 Peter moves into the third section of the book -- the submission of believers (2:13-3:12). Derek Thomas writes: “What practical difference does it really make in your life that you are a Christian? What does it really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives in marriages which are less than ideal, and to those churches which are less than ideal. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’”[1] This week, we explore the first area – the need of the believer to be submissive to government that is less than ideal.
Background
In order to better appreciate Peter’s comments, it is important to remind you of the following background information. First, Peter writes this epistle at a time in which Rome was becoming increasingly displeased with Jews and Judaism (see Acts 18:2, 14-17) because they were resisting Roman control. This eventually led to the destruction of Jerusalem by Titus just as our Lord forewarned (see Matthew 24:1-2; Luke 19:41-44). Since Rome viewed Judaism and Christianity as closely related, the church was often being falsely accused of opposing Rome.[2] Second, Peter writes this epistle to a group of believers living in a highly pluralistic society. Rome willingly accepted any religion and its practices, except for the religion that proclaimed it was the “only” way. Finally, Peter writes this epistle in the early 60’s. Remember who is the emperor of the Roman Empire -- it is the infamous Nero. Nero was one of the most monstrous rulers the world has ever known. He was perhaps responsible for more murders than any other man in history, including even Adolf Hitler. He was a cruel, vicious, amoral tyrant that came to the throne when his mother Agrippina manipulated to get him there, pushing Claudius, the legal heir out of the way. How was she repaid for her efforts? Nero banished and then murdered her. He put the government in the hands of political hacks. Just a few years after Peter writes this epistle, Nero will bring a wave of persecution down upon the people of God that only the early nineties of the first century were to eclipse. Peter knows what he is saying when he says: “Submit yourselves, for the Lord’s sake to every human institution.”[3]
Transition[4]
Many of the same dangers present at the time of Peter’s writing exist today in a slightly different form. Increasingly, Christians are looked upon with suspicion as those opposed to civil authority. This is partly due to some Christians who are becoming increasingly militant and apparently more willing to break the laws of our land. An abortionist is murdered by a man whom some would view as little different from many other anti-abortionists. If the evangelical pro-life movement is willing to break laws in order to save the lives of the unborn, which laws are they not willing to break? This suspicion is also due to our opposition to an increasingly pluralistic society. Christians (and their institutions such as the church) oppose same-sex marriage, support church discipline, and practice “spanking” – all of which are in opposition to practices the “state” is re-defining.
We see then just how vitally important the Christian’s relationship to civil government is. We are “aliens and strangers” on this earth. That is, our citizenship is in heaven. Does this mean that we are somehow less obligated to obey the laws of the land? No. Unlike those who exploded a bomb in the New York World Trade Center, we dare not view our foreign citizenship as a license to break the laws of the land in which we live. Peter’s words are not easy to swallow, and they may be less than easy to obey. In this passage, Peter will inform us that we have the same obligation to obey our government as do unbelievers living in this nation. Peter will also inform us that the Christian has an even higher obligation to obey our government than unbelievers. To help us sort through that obligation, I want to consider three aspects of our obligation to obey our government: submission, freedom, and honor – even though all three relate to submission.
Submission (2:13-15)
First, let us consider the aspect of submission.
“13 Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15 For such is the will of God that by doing right you may silence the ignorance of foolish men.”
What is the key phrase in this verse? The key phrase in this verse is: "for the Lord's sake." If you miss that, you miss the most important thing. There is a kind of allegiance to human institutions that is not for the Lord's sake. That is not what Peter is interested in. It may resemble Christian submission on the outside, but it is radically different. Christians do not submit to human institutions simply because they feel like it, or because they have compliant personalities, or because the institutions have coercive powers. We do not look first at ourselves to see what we feel like doing, nor do we look first at the institution (like government) to see if it there are consequences for not submitting. We look first to God. We consult God about the institution. And we submit for His sake.[5]
What makes this issue so urgent for Peter? First, it is because Peter has mentioned three things that raise the question whether we have any allegiance to the institutions of this world at all. If we are a separate "holy nation", if we are "God's people", and if we are "aliens and strangers" --perhaps then we should withdraw into our own Christian communities and enclaves and have nothing to do with the powers and institutions of the world. Peter's response to that idea is a simple -- no. While we are in this world, we are (in different senses) citizens of two orders, two systems. That is, we are citizens of this world with its necessary institutions and citizens of the kingdom of God with its necessary values. As such, our submission to the institutions of this world becomes an act of tribute to God's authority over the institutions of the world. We look the President (or a king or a governor) in the eye and say: "I submit to you, I honor you — but not for your sake. I honor you for God's sake. I honor you because God owns you and rules over you and has sovereignly raised you up for a limited season and given you the leadership that you have. For His sake and for His glory and because of His rightful authority over you I honor you.”[6]
The second reason this matter is so urgent for Peter is because there may be some confusion when it is necessary to obey the government. That is because Peter is the very same person who once proclaimed: “We must obey God rather than man” (Acts 5:29). When society asks you and forces you to do something which is contrary to the will of God, you’ve got no choice -- you’ve got to obey God and not men. Peter had been in one of those circumstances. But in this passage Peter is admitting that those circumstances are relatively rare. Those circumstances are relatively infrequent. So when he comes to write this general letter to his brothers and sisters, he’s saying the exact opposite. More often than not, our duty is to be submissive to the powers that be – not to stand against those very same powers.[7]
Practically speaking, to whom are we to be in submission to? Submission is not only to be granted to the king (the ultimate authority) but to all of his agents. As I understand Peter, this not only means men in prominent positions of power such as governors but to all those who act on their behalf (the civil servants who carry out the functions of government on our level). Peter expects us to respond to these agents of authority as though they were the supreme human authority whom they represent.[8]
What do we learn is the purpose of government from this passage? The purpose of government and those who govern is: “the punishment of evildoers and the praise of those who do right.” While the form of government may differ, the task is always the same -- governments are to punish evil-doers and to praise those who do what is right. The proper aim of government is to dam up the river of evil that flows from the heart of man so that it does not flood the world with anarchy (e.g., Rwanda and Sudan). Note very carefully: governments “prevent”, they do not save.[9] They are to maintain external order in a world seething with evil so the saving message of the gospel can run and triumph on its own power. That is why Paul urged us in 1 Timothy 2:1-4 to pray for kings and those in authority — because he desires that the Gospel not be hindered by upheaval, so that more people can be saved.
One final comment on submission. Submission is doing what is right. Submission is doing the will of God. Submission by doing right is the way that we may, in the will of God, see the ignorance of foolish men silenced. What do I mean? Man’s ignorance of God and His ways often results in foolish accusations against believers. They may see our good deeds as evil and accuse us for doing good (see 2:12). Oftentimes (not always), civil authorities expose and silence false charges against the righteous by exercising their biblical responsibility of punishing the wicked and rewarding the righteous.
Freedom (2:16)
We have considered the aspect of submission. Let us now consider the aspect of freedom.
“16 Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.”
To whom do we belong? This passage teaches us that we belong to God and not the American government. We are slaves of God and not man (1 Cor. 7:22-23). Believers have passed from death to life. But, then for a season, God sends us back into this age, not as we were once — as slaves to sin and guilt and the whims of this age and its institutions — but as free people, as aliens who live by other values and other standards and goals and priorities. We do submit. But we submit freely, not cowering before human authorities, but gladly obeying our one true King—God. Our whole disposition of freedom and joy and fearlessness and radical otherness from this world is rooted in our belonging to God — which in one sense is slavery (because his authority over us is absolute) but in another sense is glorious freedom (because he changes our hearts so that we love doing what he gives us to do).[10] Or stated differently, Peter is teaching us that submission should be our mindset even when we are “free.” We are, first and foremost, servants of Christ. Submission is to be the dominant theme in our lives — submission to Christ, submission to governmental authorities, and even submission to our peers and subordinates.[11]
Honor (2:17)
We have considered the aspects of submission and freedom. Let us close this discussion by considering the aspect of honor.
“17 Honor all men; love the brotherhood, fear God, honor the king.”
Verse 17 greatly expands Peter’s teaching on submission. Submission involves not only submission to kings, but to all men. What do we honor in all men similar to the way we honor the king? The king is divinely appointed by God; thus, his authority and position are to be respected because God gave it to him (Romans 13:1). Likewise, all men are created by God with a certain reflection (although distorted) of His image (see Genesis 1:26). To honor men, is to honor the God who made them and to honor the dignity they have as God’s creatures Ps. 8:3-5). We are to recognize that all men have been created by God and are to be treated as His creatures.[12]
Pragmatically speaking, what does it mean to honor men? We may define what it means to “honor” men in terms of what it means to “dishonor” men (see Matt. 5:21-22; James 2:1-9). We dishonor men by thinking of them or calling them fools, those whom the world would be better off without. God made them. They have value and a contribution to make to this world. We dare not think of them as a detriment or we dishonor the One who created them. We also dishonor men by discriminating against them, giving preferential treatment to those who appear to be of higher value while demeaning those who seem to have little value — little to offer us, little to contribute.[13]
Do you note the progression in this verse? While all men are to be honored, the brotherhood of believers is to be loved. There is a greater degree of intimacy, contact, and relationship between one believer and other saints. Thus, in Scripture, the believer has a higher level of obligation to believers than to unbelievers (see Galatians 6:10). Then beyond that common respect for all and that special love for Christians there is a special fear appropriate to God, and no one else. We are not slaves of men (see verse 16) and so we do not fear men. We give them honor freely. And we love Christians freely. But we bow in fear to God's absolute authority reverently. Finally, the king is to receive honor as the ultimate human authority over men. He is to be honored as a man, the “head man” we might say. But there is a limit to the “honor” he receives. He is only to be honored as a man and never to be worshipped as a god. And so Peter distinguishes between the “honor” the king is to be given and the “fear” God alone is to receive from the saints.[14]
Conclusion
In closing, I want to consider what we can learn from this passage about submission to government from a practical standpoint.
1. What does this passage teach us about civil disobedience?
The only examples we have in Scripture of civil disobedience are those where obedience to God is directly forbidden by a human command. The Bible speaks of the disobedience of those laws and commands which directly contradict God’s commands or laws. Cruelty, and even unjust suffering at the hand of civil authorities, are not cited as a legitimate basis for civil disobedience by Christians. Today Christians who are (rightly) distressed over laws which permit (not command) others (not us) to do wrong (abortion) feel justified to selectively violate other laws. This goes beyond any biblical example of legitimate civil disobedience.[15]
2. What does this passage teach us about respecting “misguided” government officials?
Peter does not make the performance of government officials the basis for whether we submit to civil authorities. Peter makes it clear that government’s responsibility is to punish those who do evil and to praise those who do good. He does not tell us that we must submit only to those who, in our opinion, are performing well at their task. Peter tells us what God expects of governing authorities, not as a standard for what we should expect or demand, but as the basis for our respect. We are to respect civil authorities because of the dignity of the task God has given them, not because of their success at carrying out these duties. How often Christians excuse their disobedience because their superiors do not meet their expectations? These authorities (including elders, see Hebrews 13:17), will give account to God for their faithfulness in carrying out their task. We will give account for our obedience to God’s command to submit to them, whether they are worthy of it or not.[16]
3. What does this passage teach us theologically?
Peter’s teaching concerning submission to civil authority is based upon the very crucial premise of the sovereignty of God. Government is divinely ordained and exists only by the will of God. Its authority comes from God (see John 19:10-11). It achieves God’s purposes even when it fails to carry out its divinely given task. When God allows government to persecute Christians for well-doing rather than to praise them, even then His purposes are being accomplished. This was the early church’s comfort which must also be ours (Acts 4:23-28).[17]
4. What does this passage teach us about the moral foundation of civil law?
Right and wrong are the foundations of law. If the civil authorities are to punish wrong and reward right, then there must be wrong and right. I suggest that one of our tasks as believers -- not the only one, or even the main one — is to keep saying that. If we do away with right and wrong, laws will be without foundation and will crumble and all that will be left will be anarchy. It is not our job to save America from anarchy. Our job is to proclaim the gospel and live in a Christlike manner so that others may turn to Him, be saved, and give Him glory. Why? Because in that process leaders will be honored, civil discourse will be purged of cynicism, rebellious spirits will be humbled, and the moral foundation of law will be strengthened.[18]
5. What does this passage teach us about patriotism?
You know what patriotism is. Patriotism is a zealous loyalty to one’s country, especially in matters involving other countries. It is a nationalistic fervor, a heartfelt preference for one’s own country over other countries. Unfortunately, there is nothing like that in the Bible. Peter never organized patriotic worship services in the churches of Pontus, Galatia, or Cappadocia. He never spent his time trying to convince others that “Rome is the greatest empire in the world.” Peter was never caught saying: “Rome: love it or leave it!”
American Christians fall into the trap of believing that the model of American government is the pinnacle of human political development. We can’t believe that intelligent people in other countries do not immediately recognize our superiority. Ironically, we are beginning to look at these same institutions with a more jaundiced eye. What a difference a few years (or months) can make. Is there anyone, anywhere who thinks that the American Congress or the American court system is the true solution to the problems of the world? Like Assyria, Babylon, and Rome before her, America has served a purpose in the Lord’s plan. And, if Christ should tarry, she too will in all likelihood also fall under divine judgment and be destroyed.
Peter has nothing to say that comes near to amounting to patriotism – nor does any other biblical author. The only patriotism the Bible knows is the love and the zeal that God’s people have and are to have for the kingdom of God (and the church of Christ). What Peter says about the Christian’s duty to the government applies equally to the American Christian, the Russian Christian, the Sudanese Christian, the Chinese Christian, and the Iraqi Christian. There are some of you who may take offense at this. You may even find something in the Bible that justifies such zealotry. But I challenge you to stand behind such an argument and to do so carefully. That is because I don’t think that the Bible offers any arguments to support patriotism and the Bible is clearly more interested in our efforts to proclaim the gospel of Jesus Christ.[19]
[1] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
[2] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[3] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
[4] Adapted from Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[5] Adapted from John Piper, “Slaves of God: Free from All to Honor All”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[6] Adapted from John Piper, “Slaves of God: Free from All to Honor All”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[7] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
[8] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[9] Adapted from John Piper, “Slaves of God: Free from All to Honor All”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[10] Adapted from John Piper, “Slaves of God: Free from All to Honor All”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[11] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[12] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[13] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[14] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[15] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[16] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[17] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”
[18] Adapted from John Piper, “Slaves of God: Free from All to Honor All”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[19] Robert Rayburn, "Loyal Citizenship for the Lord's Sake" (1 Peter 2:13-17)
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