Covenant Presbyterian Church

After setting forth the glories of the Christian gospel, as well as upholding before our awestruck hearts the high privileges our Savior has purchased for us by his blood, Peter now presses upon us various aspects of Christian piety. A godly life is not an afterthought or to be considered simply as a list of moral duties that every good Christian will endeavor to fulfill. Rather, the Christian way of life follows inseparably from the gospel of our Savior and the doctrines he came down from heaven to teach us by the hand of his prophets and apostles. They are as much the “gospel of the cross” as the more specific narrations of the life and work of our Savior, for he came to save us from a sinful way of life as much as he came to save us from hell. He bore our curse and became sin for us (2 Cor. 5:19) so that being freed from the slavery in which we were bound, we might become slaves to God, to holiness and righteousness in all aspects of our life (Rom. 6:11-22). It is for this reason that the Bible’s laws and ethical teachings, even in its most “legal” and “duty-stressing” portions, such as Deuteronomy, always set holiness upon a gospel foundation, obedience upon grace. True Christian morality is always Christ-centered, grace-dependent, and cross-motivated. Unless we believe God’s promises and feel something of the wonders of his mercy to us, we shall never give ourselves to him in sincere, thankful obedience.

There is no more striking proof of the heavenly origin and authority of the gospel of Jesus Christ than the transformed lives of those who know him. Every faithful believer is a “moral miracle,” a testimony to God’s power and grace. A godly life is incontrovertible proof that the truths we confess are not from men but from God, that the death, resurrection, and reign of Jesus Christ are not one set of religious claims among many false belief systems that have gone out into the world but the only truth that actually saves men from the misery and ruin of their sins. Thus, by leading godly lives of obedience to God, we support the entire Christian religion and philosophy of life before the watching eyes of the world. We shut the mouths, as Peter here says, of ignorant and foolish men who are constantly seeking to escape from God’s truth by the excuse of the sinful, often disgraceful lives of those who profess to be his servants. Thus, we ought to see godliness not only as a duty but as the chief way we “show forth God’s praises,” testify against the wickedness of the world, and shine as so many lampposts of our Father’s glory. From this we also see how far removed from the way of righteousness, usefulness, and God’s kingdom is the attempt of many to live as much like the world as possible, to pursue a course of closeness, friendship, and even unwise sympathy with unbelievers. Since we know the Lord and his terror against all sin and sinners (2 Cor. 5:11) – and this is but one reason among many that we must look daily upon the cross of our Savior, that we may behold God’s justice and the horrible consequences of sin – it must be our goal to persuade them to “escape from the wrath to come,” not by coddling them in their sins or presenting the Christian faith as a way to feel better about themselves or find a cure for their problems. The Christian faith is nothing less than the power of God, a humbling of all man’s pride, and the exertion of his grace whereby he transforms us into his faithful servants. Hence, the only gospel that will do sinful men any good at all is one that confronts them with his holiness and justice, by our urging them to come to the Savior as well as by our God-fearing lives. Ungodly, unbelieving men will never take our words and warnings seriously unless these are confirmed by our lives of consecrated holiness, selflessness, and service to the Lord and to men.

Now, a significant aspect of our pilgrimage in the world consists in our relations and attitudes toward the governing authorities. This is not because “politics is everything” but because human life on earth is always under authority. Every level, from the home to the highest earthly power, is governed and regulated by the authority structures God has ordained, both to maintain good order, peace, and justice among men, as well as to stand in his place, to uphold his authority and right over us, to maintain his law and pure worship, and to bless the good and punish the evil. Thus, godly attitudes and relations to the governing powers greatly enhances the legitimacy of our Christian testimony, so much so that anarchists, insurrectionists, and libertines, whatever they profess with their mouths, are sadly deceived if they think themselves to be doing service to God by their resistance to the authorities that God has ordained. Peter’s directives were certainly necessary in the early church, springing as it did out of Jewry. The Jews were hated throughout the Roman world as the greatest troublemakers, implacable, and stubborn beyond belief when it came to perceived injustices against them and infractions against their plethora of religious observances. Since in the mind of the average Roman the church was still at this time inseparable from Judaism, both Jewish and Gentile believers required strong warning to submit to the governing authorities and to avoid any attitudes, words, or movements that might give men the opportunity to dismiss Christianity as nothing but a political faction, one of many groups vying for power and supremacy in the empire. The church must give neither their unbelieving neighbors nor the governing authorities any reason to think that they are jockeying for political power, rebellious citizens, or served a King whose kingdom was of this world, with all its machinations, intrigues, and dependence upon the arm of man rather than upon the power of God.

This warning and call to be submissive citizens are no less needful today. As the West continues its decline into abysmal statism, legislation increases to match the increased fear of God’s judgment upon it as well as his wrath against it, for when men will not submit to his law he drives them to furious self-destruction and into the waiting arms of tyranny. In a cultural environment in which anything important must be politically directed, we are tempted to think of our lives and goals, indeed, our very wellbeing, wholly in terms of politics. Thus thinking, we divide men according to their political loyalties, view those who differ from us with skeptical, hateful eyes, and feel ourselves free to “despise dominion and speak evil of dignities” (Jude 8). Sadly, we are freer in giving our political opinion than we are in speaking of the glories of our Savior and of the blessings we might have as a nation through submitting to his reign. This is exactly the sort of spirit that fosters disrespect toward civil authorities, who are mirrors of God’s glory and reign, rebellion in words and deeds, and misrepresenting the Christian faith as being primarily focused upon changing the political or social order. While the Christian faith has decided views of the state, of just civil laws that reflect at least the equity of God’s laws, and the responsibilities of governments and leaders, we are strictly forbidden to pursue these in such a way that manifest a rebellious spirit or that give unbelieving men legitimate reason to despise our profession of faith because they see in the scheming spirit of political rebels and revolutionaries rather than the spirit of Jesus Christ. Thus, while Peter does not give a complete Christian theory of the state or of our obedience to governments, what he was led by the Spirit to say is a necessary antidote to the politically charged climate of negativity, criticism, and rebellion to which the church has largely allowed herself to be swallowed. This has been at the expense of her true glory and calling in the world. We help not the cause of Christ’s kingdom or hasten the day when the kings of the earth bow to him in grateful, adoring homage by speaking and living in such a way that our profession of faith is politicized away or reduced to a theory of government. Unbelievers should see us, first, as ardent servants of God and disciples of Jesus Christ. Then, the way we go about speaking for the crown rights of Jesus Christ over every land must be done in such a way that even when men disagree with us or persecute us for our stand, they are unable to shake the conviction that it is truly Christian men who have spoken, men and women whose spirit, words, and attitudes breathe adoration of the Lamb of God, submission to authority, and the desire to bring gospel blessing to the world under Messiah the Prince.

Submit to Human Laws and Governments (v. 13)

However ungodly men may view civil government and chafe against it, we must “submit ourselves to every ordinance of man.” The word translated ordinance is kti>siv (ktisis), which means “creation,” or that which is created. Without in the least diminishing God’s will in ordaining and maintaining the authority of civil governments (Rom. 13:1-4), Peter also recognizes that they are of human ordination, led by fallen men, and therefore subject to all the weaknesses, blindness, and wickedness of sinners. Nevertheless, we are to submit ourselves to them, both institutionally and the individual laws and regulations that they implement. God has not called us to sit in judgment of them, and the legitimacy of their authority is not for us to question. “The powers that be are ordained of God” (Rom. 13:1). Studying all kinds of reasons why this or that government may be unlawful or abusing their authority as justification to excuse our rebellious attitudes and actions is not a Christian response to evil civil governments. If they are evil, God is punishing us, and we attempt to throw off his chastening yoke unless we yield ourselves to them. Of course, as Peter once confessed, “We ought to be obey God rather than men” (Acts 5:29). Whenever a civil government either forbids what God has commanded, or commands what he forbids – and this would extend far more broadly than we ordinarily think, for God’s word speaks to the proper care of the aged, parental authority over children, and monetary issues in which modern governments regularly violate God’s law, each of which places decisions before us that we all too often make without thinking of whether or not we are obeying God or man– we must obey God and suffer willingly the consequences of our allegiance to him. Peter, however, is setting forth our default attitude toward civil governments, not opening the door to speculation and confusion. Though human institutions, we are to obey them, for God has established them. They hold his scepter in their hand. If they wield it unjustly, they will answer to him. If we suffer for righteousness’ sake under them due to our higher allegiance to God, we are blessed and may rejoice exceedingly (Matt. 5:11; 1 Pet. 3:14). The Christian faith is neither revolutionary nor aims for the overthrow of governments. It is not an earthly force so much as it is a heavenly one, used by God to transform men and nations not by earthly schemes and power but by heavenly ones. Recognizing God’s authority in civil governments, earnest Christians make the best citizens, for they by faith see the hand of God behind the human administrators of God’s will.

For the Lord’s Sake (v. 13)

Every difficult duty – wives submitting to their husbands, husbands loving their wives, children obeying their parents, slaves obeying their masters, and Christians submitting to the ordinances of men – receives its proper and effectual motivation by “for the Lord’s sake” (Eph. 5:22,25; 6:1,5). This is Peter’s main point for bringing this issue forward. Yes, civil governments can be very abusive, tyrannical, and even ridiculous – as can husbands, wives, parents, and masters. But as God’s kingdom of priests and holy nation, the guiding desire of our heart is to honor our Lord Jesus in each of these thorny human relations. Thus, we cannot maintain cheerful submission to the powers that be, in the home, church, or state, unless we see them as Christ’s agents, that the obedience and honor we give to them is really directed to him. It is true, of course, that in freer forms of government that allow for popular involvement, there is opportunity to work for the transformation of society and of the government so that it comes to see itself as the servant of Christ and dedicates itself to doing his will. But even the methods we adopt in pursuing these goals must be “for the Lord’s sake.” Our attitudes, words, spirit must not be harsh or vindicate; we must not divide men along party lines, for God has already divided them by his lines, which are not “conservative” or “liberal,” “freedom-loving” or “big-government” but “sheep and goats,” the “seed of the woman” or the “seed of Satan.” In all of our efforts, the honor and saving power of Jesus Christ must be our driving motive, our controlling method, and our primary message. This means, in practice, that truly Christian obedience to civil government must labor to stand for his interests as opportunity presents itself, with such Christ-centered clarity that men are unmistakably confronted with the fact that we think and labor as we do because we love Jesus Christ, and because we love men. That is, the reason we want to see the banners of Christ unfurled across our land is not so much to get rid of the bad guys as it is to see all men blessed under his reign. Love for the Lord, submission as unto the Lord, always leads to the love of men and a true desire to see them blessed by our perseverance in doing what is right, our patience in submitting to tyranny, and our gentleness in standing for righteousness. This does not at all prevent firmness of conviction, or fiery zeal for righteousness, but the “wrath of man does not accomplish the righteousness of God” (James 1:20). Our goal in the world is not less government but more of Christ, under whatever form of government our heavenly Father wishes for us to live. Thus, our attitude – and only the Holy Spirit can teach us this, and it flows directly from a sense of our high calling and privileges as God’s sons and daughters – is submission to the powers that be. This includes speaking of them with respect, obeying their just commands, humbly disobeying their unlawful commands and patiently suffering the consequences, praying for their sustenance and guidance by the King of heaven, working to help them by applying God’s law to our lives and responsibilities as citizens, speaking the truth of “another King, one Jesus,” and seeing in their rule the hand of God governing the world through Jesus Christ. Even when we live under “bad” kings, as these believers did, we do not despair, for God is ruling through them, perhaps chastening us, certainly judging the city of man, and always furthering his purposes to cause the farthest coastlands to long for Messiah’s reign, under which alone men may have peace, prosperity, and security.

At Every Level (vv. 13-14)

As strangers and pilgrims, we are spread throughout the earth as visitors, often far removed from the centers of earthly power and influence. As such, it is unlikely we shall encounter the King or President. Most of our involvement with civil government is at the local level. We tend to disrespect these lesser powers. Because we often have more occasion to know these men and their faults, we are willing to give allegiance to the main authorities but treat his emissaries with contempt. Peter cuts this off by telling us that our submission must be to the local governors sent forth from the king or governing authority. He adds an important reason: “as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.” This is an interesting thought. We can dream all day of what we would do if we were in power, or our man or favorite party ruled. In reality, our Christian profession is local. With the exception of the apostles and a very few notable men in the history of the church, our opportunity to manifest true Christian obedience to civil government will be in those relations and responsibilities that are fulfilled closer to home. We are stopped by a police officer, for example. We want to let him have it, tell him all the reasons we are being stopped and searched illegally, and inwardly revolt against what we perceive as an infringement against our liberties. Whether or not these are true in a given instance, we are to submit, at least as far as obedience to God will permit. If we have done well, we must trust that the Lord will praise us through this particular encounter: that we have obeyed the human ordinances, maintained our noble profession as Christians, and treated this representative of the divine majesty as we would treat our Lord’s authority: with respect and honor, cheerfulness, and willingness to receive the necessary strokes if we have violated the law. Yes, they may be petty, even illegitimate, but this is beside the point. Moreover, if we would see better laws, friendlier peace officers, let us be Christians, spreading the aroma of Christ across the population, speaking his truth, and working toward the day, though it may seem far off and practically unattainable, where better laws are the reward for godlier people. Until then, one encounter at a time, however personally costly or annoying, we must see in these local authorities the scepter of our Savior: testing our allegiance to him, chastening us as a people if we are walking in disobedience to our Lord, and blessing us, even beyond expectation, if we yield ourselves into their hand with hearts that trust and adore our higher Master.

For Christian Obedience Proves Christian Reality (v. 15)

This verse makes it clear that being a Christian defines and comes before everything else, regardless of what governing regime under which our heavenly Father wisely places us. It is true that obedience to God sometimes means that we must flee to another land, or even under other lawful authorities resist unlawful ones. But true Christian character primarily means submission. Our Father demands and empowers us to show our allegiance to Jesus Christ, as well as love and delight in him, in our obedience to earthy powers. And here is the glorious promise: the leaven of true Christian submission will “silence the ignorance of foolish men.” They may disagree with us. They may loathe our self-conscious allegiance to Jesus Christ, and the more so if we manifest our discipleship with meekness and gentleness, all the boldness of our Savior before Pilate, when he gave the good confession, as well as his humble challenge to Pilate that a higher authority exists. We would like to take matters into our own hands. “These fools,” we think to ourselves, “they are destroying our country, our liberties, our prosperity; we are smarter and wiser than they, understand the laws better, and are in every way superior to these rebels that are wrecking everything.” Even if this is true, we are bound by a higher consideration: we are Christians. As such, our lives are under Christ’s authority, not our own, nor are we to act based upon our reading of history, our zeal to see things made better, our passion for liberty, our understanding of the consequences of the thousands of decisions made daily by ungodly men. All of these may be true, but our Savior says that if we are his, he calls us to something higher than to entangle ourselves to such a degree in the affairs of the city of man that our very Christian profession is called into question, or least obscured by our political furor. He calls us, as he himself lived, to place ourselves in their hands as “sheep before the shearers” (Isa. 53:7). We must speak his truth, speak it in a way that adorns our profession of the gospel and our calling as Spirit-filled kings and queens under him, and suffer, if necessary, as strangers and pilgrims for doing what is right. God, not man, will judge and vindicate us. In the meantime, our goal in this life is not for the wicked to cry “uncle” and give us their positions of authority. It is for the Lord Jesus to be honored by our submission as a testimony to his transforming grace and power in the lives of his servants. Even if they speak evil of us, hate our Christian convictions, and, as against Stephen, seethe with boiling rage for having their tyranny exposed and consciences hauled against their will before a higher power. They must see that we are Christians. If they only see and hear us in our hateful words, bad attitudes, and rebellious actions, nothing is gained, and they can easily and justly dismiss us as unworthy of any consideration. But if they hear Christ in us, if they see his calmness before his enemies, if they hear an echo of his wisdom through our intelligent submission, even if they refuse to bow to him, they cannot accuse us of wrongdoing. We have maintained our profession with honor as unto the Lord. They will be forced, over time, to admit that we have been with Jesus (Acts 4:13). For us, no amount of civil liberty, turning back the wicked, or enjoying unending prosperity can compare with this privilege: that living under his reign and maintaining a legitimate Christian profession under civil governments, even ungodly ones, we have been an aroma of our Savior to all the world. Nothing is more delightful to us as being a living image of him, of being blessed for his light to shine through us.

And thus, Peter is very concerned with Christian morality – not simply for its own sake but in consideration of the higher stakes involved. We must live as Christians, in all submission, because the world must see the reality of the Christian faith and of the glory of the reign of Christ in the hearts and lives of his professing disciples. We are not a mob, a group of political agitators, devotees of political parties. We are servants of the Most High God, set free from our sin and misery that we might show forth by holy lives the power of the gospel of grace. At the end of the day, it is much more influential in terms of God’s kingdom for your neighbors to know that you are a Christian than that you are a political conservative, that you live for his glory rather than to resurrect some past golden era of liberty. The Lord will grant his people earthly blessing and deliverance, and we must labor for them. The most effectual way to do so is for your life to bear witness to the love and mercy of God in Jesus Christ. Seek to fulfill this glorious calling, and then let men say what they will. Whoever happens to be governing, God will bless you through them. If they turn against you, they turn against him, and “it is a fearful things to fall into the hands of the living God” (Heb. 10:31). History is littered with the lives and regimes of men who, like Saul, were given a kingdom, but then turned and persecuted God’s people. But the strokes ungodly governments give against the church are nothing but fresh persecutions against the enthroned Jesus of Nazareth (Acts 9:4), and he will right all wrongs, vindicate his truth, and build his church. No government of human creation can hinder him. They will either come to him as the living stone or be crushed by him as so many clay pots.