Titus II Lesson -- July 19th

How Shall We Then Live in a Post-Christian Culture

“Submission in the Workplace”

1 Peter 2:18-25


Context

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. Next, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “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 second area – the need of the believer to be submissive in a workplace that is less than ideal.


Text


“18 Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19 For this finds favor, if for the sake of conscience toward God a man bears up under sorrows when suffering unjustly. 20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22 who committed no sin, nor was any deceit found in His mouth; 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24 and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed. 25 For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls” (1 Peter 2:18-25).


Introduction2

Peter is speaking here to slaves. No wonder. Slaves were everywhere in the Roman Empire and in the fledgling Gentile church. In fact, William Barclay estimates that there were nearly 60 million slaves in the Roman Empire.3 They were not only the domestic help and laborers of the empire, they were the clerks, the actors, the musicians, the teachers, the doctors -- the professional people generally. Economically and politically the Roman empire was based on slavery and in some places slaves would outnumber freemen ten to one. It is likely that more of the people in the churches to whom Peter wrote this letter were slaves than were not.


There is no doubt in my mind, that non-Christians (in general) will be disappointed with Peter here, perhaps irritated, perhaps even contemptuous. In our "rights-conscious" age and culture, this is a text that cuts right across the modern world’s conventions, moralisms, and confident sense of right and wrong. And this text surprises and disappoints the believer that Peter does not take a more negative posture toward an institution we find so repulsive. That is all the more so, because we know that slaves then were like slaves of all other times and places.4 They longed for their freedom and for just conditions.


What Peter should have said, both groups think, is something about the equality of all men, of the vicious evil of slavery, or of the natural hope of all slaves for their liberty. Even if in the present circumstances, the slaves to whom Peter was speaking could do nothing about their predicament, surely Peter should have comforted them by emphasizing the injustice of slavery. Though Peter acknowledges the injustice of certain masters and cases in verse 19, he does not, nor does any other biblical writer, take the time to discuss the evil of slavery or even recommend its eventual abolition. Instead, Peter has the temerity to teach, as Paul did, that Christian slaves should cheerfully accept their lot, serve their masters faithfully, even to go the extra mile to demonstrate their faithfulness as workers. (Now, to be sure, the NT also lays Christian masters under strict obligation to treat their slaves with dignity and respect, to treat them as they would desire to be treated themselves. But, that hardly satisfies the modern American reader of the Bible.)


We live in a culture that has been developing over hundreds of years an orthodoxy of the individual, a view of life that stresses the self-realization and personal fulfillment of the individual more than fellowship and self-sacrifice for others. It is, from time to time tempered by impulses that call for very selective subordination of personal interests to the public good (e.g. national health care or gun control). But by and large, our moral vision as a culture still places an emphasis on individual liberty. Whether this revolution of individual emancipation has brought good or evil, happiness or sadness to our culture is another question for another time. What is true is that this concentration on the rights of individuals to live as they please and to pursue their own personal fulfillment and self-realization cannot be found in the Bible. The Bible does present us with many wonderfully fulfilled people, but it did not produce this effect by teaching or emphasizing the importance of self-actualization, of freedom from constraints, or of the terrible injustice of confining human institutions, customs, or moralisms. These happy fulfilled Christians found their life in one way only, by losing it first for Jesus' sake.


In short, Peter is not primarily talking about the nature of slavery and of right social relations here in this passage -- that is not his interest. What he is saying, rather, is that the Christian life is radically unlike the life of unbelief. And nothing points this out more starkly than this counsel to Christian slaves. Peter speaks nothing of the vanilla Christianity that so many in our culture think of when they think of what it means to be a Christian -- go to church, be nice to people, visualize world peace, and, if you screw up in some way, comfort yourself with the fact that you're forgiven. Peter's Christianity is something starkly, bracingly different. That’s what Peter is saying in these verses. There ought to be something radical about it. There ought to be something that changes our perspective about everything because we are Christians. It ought to change the way we think, it ought to change the way we study, it ought to change our desires, our motives, our goals, and our ambitions. It ought to change the way we do our work, the way we live our lives in our marriages, the way we raise our children, and the way we conduct ourselves in society. That’s what Peter is saying -- that being a Christian ought to make a difference. In chapter 2 verse 13 down to verse 17, Peter told us how we ought to live as citizens in a world that is less than ideal. Now in the passage that’s before us this morning, beginning at verse 18, he wants us to think about how we ought to act in a workplace that is less than ideal.5


Transition

To do so, I want to approach this text by looking at three things:

First, I want to consider how this text is relevant to the 21st century believer.
Second, I want to consider three separate arguments that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery.
Finally, I want to consider three specific practical applications that we can take from this text.
21st Century Relevancy6
How is this text relevant to the 21st century believer? It would be very easy to read these words Peter wrote so long ago to a class of people who no longer exist in our nation today and reach the conclusion that this text is not for us. If this is your response, watch out! This lesson is for you! Peter’s words in our text, addressed to slaves, are applicable to every Christian. Let me suggest why this is true.


First, the term Peter uses in our text is not restricted only to slaves nor is this the usual word for slaves. Rather, it is a much less common word which may refer to a broader group.7 Thus, not only slaves but servants are addressed.
Second, many addressed may technically not be slaves, but they are subject to those with virtually unquestioned authority and thus face a condition similar to that of a slave. For example, an armed forces private (the “sergeant” is the “master”), the prison inmate, or one living in the ghetto who, because of his poverty or minority status, believes he has virtually no rights.
Third, verse 19 is expressed generally (“if … a man bears up”). This suggests that the principle being laid down here, while it applies to slaves, also applies to all other saints as well.
Fourth, Peter is instructing the Christian about submission to authority in the context of suffering for the sake of godly conduct. His teaching about slaves and masters is a “worst case scenario.” If Peter’s teaching applies here, as it does, surely it applies in less difficult circumstances as well.


With this perspective in mind, let us therefore approach this text as one which speaks clearly and loudly to each of us, trying to learn the joy and privilege which is ours to suffer as servants of our Lord.


Three Arguments

Next, let’s consider three separate arguments that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery.


Obedience
Peter’s first argument is that of obedience. Or stated differently, the obedience being discussed by slaves to their masters is really that which is being offered to God and for God. Their slavery is only an occasion for their service to God. He speaks in verse 19 of them acting in a certain unusual and unexpected way "because they are conscious of God." And then, in verse 20, he speaks of such behavior -- behavior the world might regard as servile, weak, or simply strange -- as being "commendable before God."8 In essence, obedience of Christian slaves to masters is for the “Lord’s sake.”


The questions that determine the conduct of a genuinely Christian life is not what I want to do, what would bring me pleasure most immediately, or what I think is fair. The question is this and this only: what does God Himself want of me? What does He approve? What will please and honor Him. Non-Christians do not think this way. Survey our culture and you will find hardly anyone making choices for this reason. Whether it is abortion, or sexual purity, or taxes, or divorce, or what a woman should do with her life, or how a man should treat a woman, or how parents should raise their children, or how people should spend their money, or a thousand other things -- the world asks many questions but not the only question the Christians asks -- what would God have me do? A Christian, a true Christian, is someone who consciously lives and breathes and has his or her being in God (see also Luke 6:32-35). As C.S. Lewis famously says it: "I was not born to be free; I was born to adore and obey!"9


Under what conditions are Christian slaves to be obedient? Peter makes it clear that submission is not only required under favorable conditions but in painful and unpleasant circumstances as well. Christian servants are not only to submit to “good and gentle” masters but to those who are “unreasonable” -- even if they may be unfair in their accusations, punishments, or rewards.10


What are the limits to this submission? If the master is asking a slave to do something, if a master or boss is asking you to do something that is clearly in violation of the will of God, of the law of God, the answer is very clear -- you must obey God rather than men.11


Imitation
The second argument that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery, is nothing else but an imitation of the life of Jesus Christ Himself. This is the point of verses 21-25. The only sinless man who ever lived, the One who loved us and gave Himself for us, the One who saved us from sin and death and Hell – this Lord -- suffered unjustly at the hands of many. He was falsely accused throughout His ministry. He was condemned by men at His trial who were eaten up by jealousy of Him. He was cruelly tortured and then crucified though even His judge admitted publicly He had committed no crime. The Lord went to heaven with many wrongs that had been committed against Him unpunished and “unrighted.” Yet, all His life He blessed those who cursed Him. He even loved His enemies to the end: "Father forgive them, for they know not what they do." Is it then too much, to ask the same of those who follow Him, who trust Him as the Son of God, who have received from Him the forgiveness of their sins and a citizenship in heaven? God forbid that any Christian should ever think not.12


Judgment13
The third argument that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery, is because it makes perfect sense in view of divine judgment and the certainty of a faithful Christian's eventual judgment. Is this not what Jesus thought? As we read in verse 23, in all of the injustices committed against Him, in all of the terrible sacrifices His calling required Him to make for others: "he entrusted himself to him who judges justly." It does not say that God judges immediately, only justly!


The divine judgment, the reality of it, the certainty of it, Peter says here, is what liberates a Christian to take such chances, to live a life of such daring self-surrender. The wicked will not get away with their wickedness because we bless them and do not curse them. They will one day pay their dues. Justice will one day be served.


Do you remember the Lord's trial, that sham and mockery of a legal proceeding? The witnesses lied about Him, the judges conspired to ensure a guilty verdict, and Jesus Himself -- remained silent. He submitted Himself to His enemies. And what was the result of that? The salvation of men -- your salvation and mine. And what will be the result of your living as He did, of resisting the powerful urge always to vindicate yourself, to serve yourself, to resist and oppose those who, in any way, oppose you? Why, you will be more and more like Jesus Christ Himself.


Practical Application

Let me close with three brief questions whose answers we can apply practically.


Does God will the unjust suffering of his people?
Yes. This text assumes that God sometimes wills for His people to suffer unjustly. We see it in verse 21: "you were called to this." But lest you doubt that, Peter says the same thing more explicitly several other places. For example in 4:19: "Let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right." And again in 3:17: "It is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong." God wills this because He knows the best way for us to bring glory to Him is (sometimes) by miraculously escaping suffering and (more often) by graciously bearing suffering that we do not deserve from men, because we trust in God. God often wills that we suffer unjustly and that we bear it by His grace and for His glory.14 Augustine once said: "When God allows us to suffer it is either to improve our imperfections or to prove our perfections."15


Where is justice for the wrongdoing of abusive masters?
There are two answers. One is: justice is in God at the last day. God will settle all accounts justly. No one will get away with anything. The other answer is that God has given a measure of His authority for retaliation in this age to the state as His minister for keeping order and peace in society. 1 Peter 2:14 says that God ordains kings and governors to "punish evildoers and praise those who do right." So God wills that governments punish those who cause Christians (or anyone else) to suffer unjustly. God's glory shines partly through his dispensing of justice through the state. But it shines much more through the patient, God-centered suffering of His people.16


Is there a difference between disciplinary suffering and undeserved suffering?
Yes. Disciplinary suffering comes as the result of sin in our lives. This is not to say that God is looking over us to punish us each time we commit a sin – but -- "whom the Lord loves he corrects, even as a father does the son in whom he delights" (Prov 3:11,12). Undeserved suffering on the other hand is not the result of sin but of righteousness. God expects us to patiently endure disciplinary suffering, but we can please God greatly by enduring undeserved suffering in a God honoring fashion. This can be seen clearly in this passage where Peter says in verse 20: “. . . but if doing good and suffering you endure it, this is thanksworthy to God."17

It's Official

It's official. My job search has ended. I have accepted the offer of SVP/CIO with Safety-Kleen Systems, Inc. in Plano, TX. Debi and I are grateful for your prayers and encouragement. I will provide more information later this weekend.

Job Search -- July 16th

I realized that though I have been updating my job search status on LinkedIn almost on a daily basis, I have not been updating the blog site. Here is where we stand. I have received a written offer from Christopher & Banks in MN. I have completed five sets of interviews with Safety-Kleen (Plano, TX) and hope to receive an offer sometime next week. I continue to be in discussions with Sears Holdings (IL) and may yet go to IL for a final interview next week. Bottom Line: I will choose next week what company I will be going to work for. Stay tuned! We appreciate your prayers for wisdom as we evaluate the various (if others materialize)offers.

Job Search -- June 28th

This past week marked a turning point in the job search. For the first time, I can see the light at the end of the tunnel (proverbially speaking). I concluded a final set of interviews with a MN-based firm that went very well. I also learned that a final (or nearly final) set of interviews are set up for next Tuesday for a Plano-based company. Finally, I am scheduled on Tuesday for a next to final interview (via phone) for a IL-based company. If the interviews go as well next week as did the MN interviews last week, I expect to be receiving at least one offer the week after July 4th. I will be posting another update next week as I do at the beginning of each month. Your prayers for wisdom and your on-going support are greatly appreciated.

Titus II Lesson -- June 28th

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]

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[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)

Job Search -- June 21st

As reported last weekend, this past week was very eventful. I hoped to hear from five different companies whether they would be inviting me to their site for an in-person interview. As the week concluded, I did have one on-site interview in NTX and am scheduled for an on-site interview in MN next week. I am still hoping to hear about the status of the other three interviews but I expect that the NTX and MN options will be the first to result in offers. Debi and I seek wisdom as we evaluate a NTX vs. a MN opportunity. Your encouragement, interest, and prayers are greatly appreciated.

MN = Minnesota
NTX = North Texas