Ed Urzi

“For the sake of the Lord submit yourselves to every human authority: to the Emperor, who is the supreme authority, and to the governors, who have been appointed by him to punish the evildoers and to praise those who do good” (1 Peter 2:13-14 GNB).

In addressing the relationship between God and unjust forms of human government, the 17th century commentator Matthew Henry once observed, “God… hath appointed the ordinance of magistracy, so that all civil power is derived from him… The usurpation (or wrongful exercise) of power and the abuse of power are not of God, for he is not the author of sin; but the power itself is.” ₍₁₎

This represents an important distinction. While God establishes the authority of human government, that is not to say He approves of those who abuse such power or exercise it inappropriately. When a government engages in practices that are Biblically unjust or declines to protect the individual right to acknowledge and follow God, that government (in whatever form it takes) exceeds its authority.

While Christians are responsible to obey the laws of their nation, our ultimate responsibility rests with the highest authority- God Himself. The Biblical book of Acts records an incident that illustrates this concept in action. That incident involved the Apostles Peter and John and their appearance before a group of judges known as the Sanhedrin.

After a period of testimony regarding Peter and John’s involvement in the healing of a disabled man, Acts 4:18 records the following interaction…

“Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. But Peter and John replied, ‘Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard'” (NIV).

We find another important exchange between the Apostles and the Sanhedrin in the following chapter of Acts…

“Having brought the apostles, they made them appear before the Sanhedrin to be questioned by the high priest. ‘We gave you strict orders not to teach in this name,’ he said. ‘Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s blood.’ Peter and the other apostles replied: ‘We must obey God rather than men!'” (Acts 5:27-29 NIV).

Much like these Apostles in the Biblical book of Acts, we are similarly responsible to “obey God rather than men,” even if doing so results in civil noncompliance.

(1) Matthew Henry, Matthew Henry’s Commentary https://www.biblegateway.com/resources/matthew-henry/Rom.13.1-Rom.13.6

“Be subject to every human institution for the Lord’s sake, whether to a king as supreme or to governors as those he commissions to punish wrongdoers and praise those who do good” (1 Peter 2:13-14 NET).

We can elaborate on the principle behind this portion of Scripture in the following manner: when we obey the law, we are obeying God indirectly, for it is God who establishes human government and provides that government with the power to enact such laws. For additional insight on this subject, we can turn to the inspired pen of Israel’s King Solomon in the Old Testament book of Ecclesiastes…

“Obey the king since you vowed to God that you would. Don’t try to avoid doing your duty, and don’t stand with those who plot evil, for the king can do whatever he wants. His command is backed by great power. No one can resist or question it. Those who obey him will not be punished.

Those who are wise will find a time and a way to do what is right, for there is a time and a way for everything, even when a person is in trouble” (Ecclesiastes 8:2-6 NLT).

These passages remind us that we do not follow governmental edicts out of loyalty to the government. We do so out of loyalty to God: “…Keep the king’s commandment for the sake of your oath to God.” In another portion of Ecclesiastes, Solomon tells us, “Never make light of the king, even in your thoughts. And don’t make fun of the powerful, even in your own bedroom. For a little bird might deliver your message and tell them what you said” (Ecclesiastes 10:20 NLT).

Thus, we should demonstrate respect in our relationships with those who hold positions of governmental leadership or others who possess similar authority. As we’re told in the New Testament book of Romans, “Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor” (Romans 13:7 NIV).

In addition, the Biblical book of Titus tells us, “Remind your people to obey the rulers and authorities and not to be rebellious. They must always be ready to do something helpful” (Titus 3:1 CEV). While the person who holds a position of governmental leadership may not be worthy of our respect, the office that he or she holds is.

With these things in mind, we might question God’s relationship to dictatorial, tyrannical, oppressive, or totalitarian forms of human government. What is God’s purpose in permitting the existence of such regimes? We’ll consider the answer to that question next.

“Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good” (1 Peter 2:13-14 ESV).

The Apostle Peter’s counsel from this passage is reminiscent of a similar portion of Scripture from the Biblical book of Romans. That verse provides us an opportunity to consider our relationship to governmental leaders…

“Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God” (Romans 13:1 NIV).

We can begin our review of these passages by considering the various forms of government that human beings have implemented throughout history. Those governmental structures include monarchies, dictatorships, and democracies, among many others. While some governmental models are clearly better than others, each was (and is) far from perfect. The late British Prime Minister Winston Churchill illustrated that reality when he reportedly observed, “Democracy is the worst form of government — except for all the others.”

But before we proceed with that discussion, we should first consider God’s relationship to human government. You see, Romans 13:1 tells us that God has established every governmental authority in existence. This also suggests that an accountability structure exists as well: citizens are subject to the governing authorities of their nation, while the governing authorities are subject to God who grants them authority.

Jesus illustrated that structure during His arraignment before the Roman governor, Pontius Pilate. When Jesus declined to answer Pilate’s judicial inquiries, Pilate responded with the following statement…

“‘Do you refuse to speak to me?’ Pilate said. ‘Don’t you realize I have power either to free you or to crucify you?’

Jesus answered, ‘You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin'” (John 19:6-11 NIV).

Although Pilate failed to recognize his subjection to God’s authority, Jesus reminded him that he was subject to that authority whether or not he recognized (or accepted) it.

Finally, while the failures and shortcomings of human government are often subjected to various criticisms and complaints, one commentator invites us to consider the alternative…

“A regime might be very unchristian or even anti-christian, but any government is better than no government at all. The absence of government is anarchy, and people cannot survive for long under anarchy.” ₍₁₎

(1) Believer’s Bible Commentary, William MacDonald, edited by Arthur Farstad. Thomas Nelson Publishers Nashville pg. 2142

“Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good” (1 Peter 2:13-14).

1 Peter 2:13-14 introduces us to the first of two controversial subjects within this chapter. One involves our relationship to governing authorities (as we see in the passage quoted above) and the other addresses slavery (as we’ll see later in verse eighteen). We will take an extended look at these topics (beginning with our relationship to government) as we work through these subjects from a Biblical perspective.

As noted previously, the word “therefore” acts like a bridge that connects one portion of Scripture to a preceding section. In this instance, verses eleven and twelve set the foundation for what follows here in verses thirteen and fourteen…

• As sojourners and pilgrims, we should abstain from fleshly lusts that war against the soul (verse eleven).
• We should conduct ourselves honorably before those who do not have a relationship with God (verse twelve).

In light of these things, we should submit ourselves “…to every human institution for the Lord’s sake” (NET). The imagery behind this passage depicts a contingent of soldiers being arranged under the leadership of a commanding officer. ₍₁₎ This directive thus applies to local jurisdictions, state or provincial governments, and/or national authorities (as represented by this reference to “the king as supreme“).

These verses also identify the motivation behind this admonition: “for the Lord’s sake.” If it seems difficult to submit to these human institutions for our own sake, then perhaps we may find it easier to do so for the Lord’s sake. Since every governmental entity is led by one or more flawed human beings, we would do well to maintain this perspective in our relationship with them.

Finally, it is worth noting that the infamous Roman Emperor Nero was the head of state when this epistle was originally authored. In commenting on Nero, Foxe’s Book of Martyrs tells us: “So prodigious a monster of nature was he (more like a beast, yea, rather a devil than a man) that he seemed to be born to the destruction of man.” ₍₂₎

History remembers Nero as a ruthless leader who subjected Christians to death in a variety of ways. Some were attacked by ravenous dogs. Others were thrown to lions. Then there were those were incinerated to death while serving as torches to light Nero’s gardens. These shocking historical realities should bring our efforts to submit to modern-day human ordinances into perspective.

(1) G5293 hypotasso https://www.blueletterbible.org/lexicon/g5293/kjv/tr/0-1/

(2) John Foxe, Foxe’s Book Of Martyrs [pg. 5] © 1981 by Whitaker House https://archive.org/details/foxesbookofmarty00foxe_1/mode/2up

“Conduct yourselves honorably among the Gentiles, so that in a case where they speak against you as those who do what is evil, they will, by observing your good works, glorify God on the day of visitation” (1 Peter 2:12 HCSB).

If the Apostle’s Peter’s counsel from this passage sounds familiar, then it may relate to the fact that he heard a similar message from Jesus in His Sermon on the Mount…

“You are the light of the world. A city set on a hill cannot be hidden. 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. 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” (Matthew 5:14-16 ESV).

Much like today, the members of the original audience for this epistle lived among those who were disinclined to accept the message of salvation through Christ. Some of those individuals may have acted to spread rumors, distortions, or deliberate misinformation to help obscure that message. The remedy to those efforts was (and is) a God-honoring lifestyle that undercuts and neutralizes such things, at least among those who will accept the truth.

Ultimately, those who follow this counsel will find vindication “on the day of visitation.” There are several ways in which we might understand this reference. For instance, this phrase might to refer to the time when God inspects our lives and works at the final judgment. When that moment comes, any attempt to present an alternative to the truth regarding our conduct will dissipate. Only the reality of our efforts to honor God with our choices will remain.

Another possibility might involve any life circumstance where God elects to intervene on our behalf. One such intervention took place in the lives of Jacob, the great Old Testament patriarch, and his devious father-in-law Laban (Genesis 31:22-24). Laban’s malicious intent towards Jacob quickly changed when God appeared to him in a dream. That served to constrain Laban and prevent him from escaping his obligation to acknowledge and honor God’s will.

One source builds upon this idea with the following observation…

“[This denotes] a time when God intervenes directly in human affairs, either for blessing (Luk_1:68; Luk_1:78; Luk_7:16; Luk_19:44) or for judgment (Isa_10:3; Jer_6:15). This phrase may be a quotation from Isa_10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 1Pe_3:1; also apparently in 1Pe_3:15; cf. Mat_5:16).” ₍₁₎

(1) NET Bible notes on 1 Peter 2:12 https://classic.net.bible.org/bible.php?book=1Pet&chapter=2&mode=print

“having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:12).

As we’ve seen in other passages throughout this chapter, 1 Peter 2:12 is closely aligned with a similar Biblical teaching from Paul the Apostle. Consider the “same, yet different” aspect of our text from 1 Peter in comparison with the following verse from 2 Corinthians: “We live in such a way that no one will stumble because of us, and no one will find fault with our ministry” (2 Corinthians 6:3 NLT).

These passages convey the importance of living a God-honoring lifestyle. They also draw our attention to the positive response that often accompanies that commitment. Nevertheless, we should take a moment to make an important observation: even if we strive to conduct ourselves honorably and love others in a way that will not cause them to stumble, that does not necessarily mean that we will earn their respect.

To underscore that point, we can look no further than the only sinless human being who ever lived. There were many who treated that person disrespectfully and later inflicted the ultimate indignity upon Him in the form of the cross. His example serves to remind us that what is deemed as honorable in the sight of God may be contemptible in the eyes of others.

1 Peter 2:12 touches upon this unfortunate reality with the following admonition: “Always let others see you behaving properly, even though they may still accuse you of doing wrong” (CEV). In the New Testament era, such accusations took the form of sedition (Luke 23:2), unlawful activity (Acts 16:20-21), and incitement to riot (Acts 19:21-41). Today, similar allegations may come from those who accuse God’s people of holding “dangerous,” “phobic,” or “intolerant” ideas or beliefs.

As one commentator observes, the best way to answer such charges is to live them down. ₍₁₎ Therefore, these portions of Scripture remind us that others are evaluating our choices and forming opinions based on what they see. We can return to another of Paul the Apostle’s New Testament letters to highlight this idea: “…I urge you to live a life worthy of the calling you have received” (Ephesians 4:1 NIV).

If we conduct ourselves in a manner that is worthy of the calling we have received, then friends, family members, co-workers, classmates, and others will have an opportunity to observe our good works and glorify God.

(1) Johnson, B. W., The People’s New Testament [1 Peter 2:11,12]. Public Domain https://ccel.org/ccel/johnson_bw/pnt/pnt.pnt2102.html

“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Peter 2:11 KJV).

This reference to “lust” in 1 Peter 2:11 involves “a longing, especially for something that is forbidden.” ₍₁₎ In a general sense, “lust” is a characteristic that is found among those who seek to exploit others in various ways. It may also involve an urge to possess (or control) someone or something that belongs to someone else. “Fleshly lusts” typically involve those physical appetites that prompt us to dehumanize others and use them for our gratification. They may also include various forms of overindulgence.

While there are some who undoubtedly view “lust” and “love” as interchangeable qualities, we should note that there are important differences between the two. For instance, love is characterized by selflessness and benevolence (see 1 Corinthians 13:4-7). On the other hand, lust involves a range of inappropriate behaviors (see Colossians 3:5 and 1 Thessalonians 4:4-5). Since God is love (1 John 4:8), lust is incompatible with His character.

Although we can often document the physical afflictions that appear in the lives of those who indulge in fleshly lusts, the way those indulgences taint our view of others may be less visible. For example…

• We may begin to view other human beings as objects to be used in various ways.
• We might begin to make choices and decisions that serve our needs without regard for the effect of those choices upon those around us (Philippians 2:4).
• We may begin to see others through a prism of what they can do for us and value them accordingly.

These underlying ideologies are things that change us as we yield to them. Those changes may be subtle at first, but typically grow to become more obvious over time. Much like an armed conflict between two rival factions, fleshly lusts thus wage war against the soul. Romans 8:13 identifies the stakes involved in that war: “…if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (NIV).

Whenever we expose ourselves to practices that promote fleshly lusts, we are sure to be negatively influenced by them. Those influences may take the form of videos, music, movies, friendships, or anything else that serves to elevate “sinful desires” (NIV). Therefore, we would do well to consider our choices in those areas and ask for God’s help in enabling us to “…keep clear of the desires of your lower natures, for they are always at war with your souls” (Phillips).

(1) G1939 epithumia Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1939/kjv/tr/0-1/

“Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul” (1 Peter 2:11).

One commentator offers a brief overview that helps us navigate from our starting point in the Biblical letter of 1 Peter to the next stage of our journey through this epistle: “Peter now turns to address the conduct of Christians as God’s people in the world (2:11-4:11). If they are God’s people (1:3-12; 1:13-2:10), they must act as God’s people.” ₍₁₎

It is also interesting to note the Apostle Peter’s approach as he begins this new section of his letter. While Peter could have sought to compel his audience to act by virtue of his apostolic authority, he chose to encourage and exhort them instead. Much like the Apostle Paul writing to the members of the Corinthian church in 2 Corinthians 1:24, Peter had no dictatorial aspirations. Instead, he sought to urge (CSB), encourage (GW), or beseech (KJV) his readers to do what was right.

That exhortation grew from their status as “sojourners [or strangers] and pilgrims.“ Peter laid the groundwork for that appeal right in the very first sentence of this epistle as he referred to his readers as “…temporary residents in the world” (GW). Here now in chapter two, Peter returns to that idea by referencing those who are passing through this life on the way to another place.

Two additional commentators expand upon the meaning and application of this concept…

“The word ‘stranger’ is the translation of a Greek word meaning ‘to have one’s home alongside of,’ thus a ‘sojourner.’ ‘Pilgrims’ is from a word which literally means ‘to settle down alongside of pagans.’ The two words describe the Christian in his position in this world. He has made his home alongside of the unsaved and settled down amongst them, a sojourner and one that is a stranger to them in that he is different from them.” ₍₂₎

“As sojourners, Christians must exemplify the values and standards of their permanent home, heaven. Paul reiterates that theme in Philippians 3:20, reminding the church that ‘our citizenship is in heaven.’ We are sojourners here, ambassadors for our Father, the King (2 Corinthians 5:20). This world is not our home. The knowledge that we are sojourners on this earth keeps us from setting our hearts on its treasures.

Christians don’t pour their hearts and passions into things that won’t last. The wise Christian is one who lives every day with bags packed, ready to move on when God directs and eager to vacate this world when our Father calls us home.” ₍₃₎

(1) Kendall, David W. “B. Act as God’s People (2:11-4:11)” In Asbury Bible Commentary. 1190. Grand Rapids: Zondervan, © 1992.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:11-17] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(3) GotQuestions.org, “What is a sojourner in the Bible?” Retrieved 27 October, 2023 from https://www.gotquestions.org/sojourner-in-the-Bible.html

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy” (1 Peter 2:9-10).

The brief New Testament epistle of 1 John offers two insights that pertain to our look at this portion of Scripture. The first of those insights involves God’s nature, and the second involves our relationship to God’s nature…

“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth” (1 John 1:5-6).

In this context, “light” is synonymous with the qualities of truth, goodness, and integrity. “Darkness” conveys the characteristic attributes of falsehood, evil, and corruption. These references are easy to grasp in view of the fact that we continue to employ these descriptive phrases in various ways today.

To illustrate this concept, let’s consider the example of Count Dracula, the well-known fictional character. Dracula is often characterized as the “Prince of Darkness” for his ability to bring human beings under his control and condemn them to a bleak and predatory future as members of the undead. In one sense, Dracula typifies Satan, for as 1 John 5:19 tells us, “…the whole world is under the control of the evil one” (GW).

So in contrast to the God of light, the Scriptures associate Satan and his affiliated behaviors with the concept of darkness. Thus, we can say that our text from 1 Peter identifies what we have been called from (darkness) and what we have been called to (light). The purpose of that calling is identified as well: “…so that you may proclaim the excellencies [the wonderful deeds and virtues and perfections] of Him who called you” (AMP).

This passage also features another Old Testament allusion in referencing those “…who once were not a people but are now the people of God.” That concept finds its origin in the book of the prophet Hosea and serves to demonstrate the value associated with a good working knowledge of the Scriptures. Under the inspiration of the Holy Spirit, Peter used this Old Testament imagery to make an important spiritual connection. In a similar manner, we can facilitate our spiritual growth under the guidance of the Holy Spirit when we prayerfully read God’s Word each day.

“But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light” (1 Peter 2:9 NET).

Human value is not limited exclusively to those external qualities that others find good or desirable. Instead, the concept of human value is (or should be) based upon the idea of inherent human worth. As human beings who are created in the image of God, every member of the human family is a person who possesses worth and value based on his or her status as God’s image-bearer. It is that same God who subsequently calls us to become “…a chosen race, a royal priesthood, a holy nation, [and] a people of his own…”

Yet, if we’re honest with ourselves, we must admit that we rarely feel much like royalty. Since God’s people inhabit a world that is populated by many who choose to live as if God did not exist, we often face pressure to become “just like everyone else.” Since it is always easier to “go with the flow” of a world that rejects God, a person who seeks to follow Christ is bound to meet resistance in various forms.

In these instances, we can find encouragement in Jesus’ message from the Beatitudes…

“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven” (Matthew 5:10-12 NIV).

This reminds us that the economy of heaven will be far different from what we know today. Those who live for Christ and follow His example in a world that has little use for Him have a substantial reward waiting in eternity. These passages are important to remember whenever we are tempted with the desire to join with a world that has no use for God, or quit when things become difficult.

In those instances, we must focus upon our calling as members of a chosen people, a royal priesthood, a holy nation, and a people of God’s own. As Jesus promised from the Book of Revelation…

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels” (Revelation 3:5, see also John 6:37-39, John 10:27-28, and Romans 8:33-39).