13  Submission to Civil Authority  (1 Peter 2:13–17)

Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. Honor all people, love the brotherhood, fear God, honor the king. (2:13–17)

As citizens of heaven, Christians submit wholly to divine authority, but the potential misapplication of that truth is that they can become indifferent and even disdainful toward the world in which they live, thereby forfeiting many opportunities for positive testimony. Believers’ detachment from the world must be balanced by proper respect for and humble submission to all the legitimate institutions of human authority.

Stephen, the first Christian martyr, is a compelling role model of godly submission to the dictates of earthly authority. The New Testament introduces him as “a man full of faith and of the Holy Spirit” (Acts 6:5). Acts 6:8–14 describes the background events leading up to his major confrontation with the Jewish authorities:

Stephen had an amazing reaction to those unjust, distorted accusations: “All who were sitting in the Council saw his face like the face of an angel” (6:15). He then answered the high priest’s terse question, “Are these things so?” (7:1), with a comprehensive, Spirit-inspired, pointed evangelistic message (7:2–53). Stephen’s convicting words infuriated the Jewish leaders, but his reaction to their violent rejection of his person and preaching was one of godly submission and humble, unwavering faith:

The way Stephen humbly submitted to injustice and persecution undoubtedly made some contribution to Saul of Tarsus’s bring transformed from hateful persecutor to faithful apostle of Jesus Christ.

In this passage, full of imperatives, six elements of Christian submission to authority emerge: the command for submission, the motive for submission, the extent of submission, the reason for submission, the attitude of submission, and the application of submission.

THE COMMAND FOR SUBMISSION

submit yourselves (2:13a)

Although they are not ultimately under human authority. God still expects believers to submit to the human institutions He ordained. He wants them to demonstrate godly character qualities (cf. 2 Peter 1:5–7) and a genuine concern for society—a concern that seeks peace (3:11; cf. Ps. 34:14; Matt. 5:9; Rom. 14:19; James 3:18) and desires to prevent trouble and crime (cf. Rom. 12:14–21). To that end Christians will obey all laws and respect all authority, unless called upon to do something God forbids or not do something He commands (Acts 4:19; 5:27–29).

Submit yourselves (hupotassō) is a military expression literally meaning “to arrange in formation under the commander.” The Old Testament supports the principle of submission to authority (cf. Deut. 17:14–15; 1 Sam. 10:24; 2 Kings 11:12; 1 Chron. 29:24). Proverbs 24:21–22 says, “My son, fear the Lord and the king; do not associate with those who are given to change, for their calamity will rise suddenly, and who knows the ruin that comes from both of them?” Submission to rulers is right because God appoints them; therefore there is no place for supporting “those who are given to change, ” rebels who might seek to overthrow the government.

Through the prophet Jeremiah, the Holy Spirit declared the following:

Although that passage was primarily a message to the Jews concerning their conduct while captives in Babylon, it has overtones for Christians, who should promote the welfare of their society and government while waiting for their eternal home (cf. John 14:2–3; Heb. 4:9–10; 11:13–16; Rev. 21:1–4).

Nearly a decade before Peter wrote his letter, the apostle Paul had already taught concerning submission to government:

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), neither apostle offered any exemption by which believers were free to defy civil authority. Jesus Himself had commanded, “Render to Caesar the things that are Caesar’s” (Matt. 22:21).

Throughout history and presently there have been various violations of ordinances, acts of civil disobedience, insurrections, revolutions, and different subversive attempts to overthrow governments—all in the name of Christianity. Scripture nowhere condones such actions. On the contrary, the biblical command is simple—submit to civil authority, regardless of its nature (see the discussion of 2:18 in the next chapter of this volume). 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.

THE MOTIVE FOR SUBMISSION

for the Lord’s sake (2:13b)

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 honor the Lord (cf. Ps. 119:12–13, 33; Acts 13:48; 1 Cor. 10:31).

Believers actually obey earthly authority to honor 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). Of God’s sovereignty over all human authority, Robert Culver wrote:

Believers also submit in order to imitate Christ’s example of obedient submission to His Father. Verse 23 of this chapter reveals the Lord’s model behavior: “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously.” Christ lived under the unjust and unrighteous rule of the Jewish and Roman authorities, yet He never opposed their right to rule. He denounced the sins of the Jewish leaders (Matt. 16:11–12; 23:13–33), but He never sought to overturn their authority. Likewise, Jesus never led demonstrations against Roman slavery and abuse of justice or engaged in any act of civil disobedience. He did not object even when those authorities unjustly tried Him and crucified Him (Matt. 26:62–63; Mark 15:3–5; John 19:8–11). Instead of being preoccupied with political and social reform, Christ always focused on matters pertaining to His kingdom (Matt. 4:17; Mark 1:15; Luke 5:31–32; 19:10; Acts 1:3; cf. Matt. 11:28–30).

God is pleased when unsaved people associate Christians with spiritual virtue, righteousness, love, graciousness, humility, and the gospel of salvation (Phil. 2:14–15; cf. Prov. 4:18) rather than protests against human institutions. Paul also had the single-minded, undivided commitment required for believers as they minister: “When I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. For I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Cor. 2:1–2). He would only engage in the spiritual war for the souls of sinners, as explained in the following text:

The “fortresses” are described as “speculations.” The Greek is logismes, meaning “ideologies.” The real war saints must wage is against the deadly ideas, ungodly ways of thinking, and any religious or philosophical systems “raised up against” the truth of God. All unbiblical systems of thought that hold people captive must be smashed by the Word of truth and captive sinners set free to obey Jesus Christ. When the Lord said, “My kingdom is not of this world” (John 18:36), He defined the sphere of believers’ calling and duty—to focus ministry efforts only in matters related to His spiritual and eternal rule.

THE EXTENT OF SUBMISSION

to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. (2:13c-14)

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—stemming from the overarching truth that God establishes all authority (Rom. 13:1), explain why Peter’s command extends to every human institution. To maintain peace and order in society, God has ordained them all; thus to limit or make exception to the command to submit to every authority would condone disobedience and disrespect for God’s plan. (For a more complete, biblical analysis of government’s purpose, see chapter 3 of my book, Why Government Can’t Save You [Nashville: Word, 2000].)

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. The apostle’s intent was therefore to command submission to every human institution because every one is God ordained. Believers submit to civil authorities, to employers (2:18; Eph. 6:5; Col. 3:22), and in the family (Eph. 5:21–6:2). In the latter two areas, the motive is also for the Lord’s sake (Eph. 5:22; 6:1, 5–6; Col. 3:18, 20, 22–24).

That command does not exclude authorities who make bad or unjust decisions. The Old Testament acknowledges the existence of corrupt rulers (cf. Dan. 9:11–12; Mic. 7:2–3) but recognizes God has the prerogative to judge them. Despite the evil that occurs because authorities are fallen and institutions are imperfect, believers must trust that God still exercises sovereign and perfectly wise rule over societies and nations (cf. Gen. 18:25).

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 level of the one in authority, the 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. It was especially a challenge for believers in Peter’s time to obey this part of the command because the 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. 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.

Peter echoed Paul when he said that ruling officials have been designed by God first for the punishment of evildoers. Years earlier, at His betrayal and arrest, Jesus taught Peter the lesson that the responsibility for capital punishment (Gen. 9:5–6) is required for and reserved to government:

Jesus was affirming the Roman government’s right to use the sword against Peter if he used it on anyone. 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.

On the other hand, God has appointed civil officials for the praise of those who do right. The authorities generally reward good citizenship with fair and favorable treatment (Rom. 13:3; cf. Gen. 39:2–4; 41:37–41; Prov. 14:35; Dan. 1:18–21). The role of government is clear—to create fear that restrains evil, punish those who do wrong, and protect those who do right.

THE REASON FOR SUBMISSION

For such is the will of God that by doing right you may silence the ignorance of foolish men. (2:15)

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 right by respecting authority, so as to silence the ignorance of foolish men.

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.

The word Peter used for ignorance (agnōsian) 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 agnōsian 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 (aphronōn). That term means “senseless, without reason, ” and may express a lack of mental sanity.

Integrity, impeccable moral fiber, and purity of life are all effective character tools to muzzle the enemies of Christianity. Paul commanded Titus to tell this to the new believers on Crete:

Such virtuous conduct and good citizenship is especially necessary for church leaders. One of the qualifications to be an elder is that the man “must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil” (1 Tim. 3:7; cf. Titus 1:6). That kind of unimpeachable testimony, even before those who reject the gospel, silences enemies and enables the saving power of Christ to be manifest.

THE ATTITUDE OF SUBMISSION

Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. (2:16)

The right attitude is imperative if submissive Christians are to maintain their credibility among unbelievers. They display that right attitude when they act as free men. 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 Law’s penalty (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), and death’s power (Rom. 8:38–39; 1 Cor. 15:54–56).

But Peter cautions those who are free in Christ to not use that spiritual freedom as a covering for the evil of not submitting to rulers (cf. 1 Cor. 8:9; 10:32; Gal. 5:13). Covering 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).

A truly righteous attitude will cause Christians to use their freedom as bondslaves of God. Paul exhorted the Corinthians, “For he who was called in the Lord while a slave, is the Lord’s freedman; likewise he who was called while free, is Christ’s slave” (1 Cor. 7:22). Their freedom has delivered them from the bondage of serving sin into the privilege of being slaves of righteousness.

“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 was 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 APPLICATION OF SUBMISSION

Honor all people, love the brotherhood, fear God, honor the king. (2:17)

Peter summarized his demand for submission to all authority—his citizenship theology—into four practical, applicatory dimensions of life. First, believers are to honor all people. 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.

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:

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.

Finally, believers are to honor the king, which brings the issue full circle, back to the basic command of verse 13. This application again echoes Paul’s teaching in Romans 13, particularly verse 7, “Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.” 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.

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: