I have lived under the authority of 14 Presidents here in the United States, beginning with Harry S. Truman up through Donald Trump. As bad as some of these Presidents have been, and I won’t identify which ones I have in mind, the worst among them was probably more tolerable than the best Roman Emperor or Jewish King under whom the apostle Peter lived.

Let me explain. Peter knew what it was like to live under tyranny and barbarism. He was born under the rule of the Emperor Augustus. But the more direct authority over his life in those early days in Galilee would have been King Herod the Great who ordered the slaughter of the male infants in and around Bethlehem in an attempt to kill the new-born Jesus.

Peter would also have experienced the rule of Herod Antipas who executed John the Baptist and not only presided over the mock trial of Jesus but joined with the soldiers under his authority to torment and ridicule our Lord. Peter would have known Pontius Pilate, the governor of Judea, who washed his hands of Jesus' murder, had him beaten, and delivered him over to be crucified. Peter was especially acquainted with Herod Agrippa, who executed James, the brother of John, and arrested Peter with the intent of doing the same to him.

Then, of course, Peter lived under the tyrannical rule of Nero.

Nero was born on December 15, a.d. 37, and ascended to the throne as Emperor in 54 a.d. The first few years of Nero’s reign were remarkably good and productive, but he soon became extremely paranoid of all the rumors about plots to kill him. In 55 he had his stepbrother Britannicus killed. In 59 he had his own mother executed. And in 62 his first wife was executed. And Seneca his former counselor was forced to commit suicide.

In the early hours of June 19, 64 a.d., a devastating fire broke out around the Circus Maximus and spread north through the valley between the Palatine and the Esquiline. Unable to silence rumors that he himself had set the fire, Nero found a scapegoat in the emerging Christian community, which he persecuted with intense cruelty. Whereas most of you plant flowers in your gardens, Nero crucified Christians in his. He would often sew their bodies into the skins of wild beasts and feed them to the dogs, or alternatively would drench them in flammable oil and lift them on poles to burn as torches in the night.

Nero was eventually declared a public enemy by the Roman Senate in mid 68 a.d. and troops were sent to arrest him. On hearing this, he fled to the villa of his ex-slave Phaon where he committed suicide by thrusting a dagger into his throat.

I’m not telling you about Herod Antipas and Agrippa and Pilate and Nero in order to draw parallels between them and those who rule over us. My point is simply to argue that Peter wasn’t naïve about the potential for corruption and evil in those who held governmental and political power. He didn’t live in a Christian nation. He knew all too well about the depravity of these men who wielded authority in Rome and Palestine. And yet here he tells us, without hesitation, to “be subject for the Lord’s sake to every human institution,” whether emperors or kings, and to “honor” them.

When you think about the sort of men under whom Peter lived, as well as the tyrants whom we see in our world today, would it surprise you to learn that no one was ever elected to political office whom God didn’t appoint and ordain to that position? Would it surprise you to know that every king and president, every prime minister and potentate, that ever exerted rule over the lives and affairs of men received his or her power from God?

Nebuchadnezzar was a pagan king. He was ruler over the Babylonian empire in the late 7^th and early 6^th century b.c. Nebuchadnezzar had no regard for the Lord God of Israel. He was an unregenerate man, a totalitarian tyrant who ruled with an iron fist. And yet Daniel said of him, to you “O king . . . the God of heaven has given the kingdom, the power, and the might, and the glory” (Dan. 2:37). Into your hand, said Daniel to Nebuchadnezzar, God has “given . . . the children of man, the beasts of the field, and the birds of the heavens, making you rule over them all” (Dan. 2:38).

Daniel believed this was important for us to know. “Blessed be the name of God forever and ever,” he declared, for “He [that is, God] changes times and seasons; he [God] removes kings and sets up kings” (Dan. 2:20).

We need to know this before we ever turn our attention to a passage of Scripture like 1 Peter 2:13-17. Whatever else you may believe about government and politics and election campaigns, you and I must come to grips with the fact that God is sovereign over the affairs of man and that he has ordained human government for his own good purposes.

Does God care about human government and politics and party platforms and the laws that we pass and then either choose to obey or violate? Does it matter that much to him how his people respond to those who are in power? In the final analysis, what is the responsibility of the individual Christian and the Church itself to the state and its laws?

As we will shortly see, “God expects Christians to be subject even to human authorities who are neither believers nor morally upright” (WG/119). We can’t pick and choose which authorities in government we will obey, as if we are required to submit to Christian Presidents who endorse our beliefs but rebel against non-Christian ones.

Why this command here, at this point, in Peter’s argument?

For at least two reasons: (1) His description of Christians as “exiles” and “aliens” and “sojourners” on the earth might have led some to think that they were exempt from earthly rules and laws and obligations to human authorities. After all, if I am a citizen of a heavenly kingdom, why should I bother obeying the dictates of an earthly system? If this world is not my ultimate home, being as I am an alien and exile in this world, I shouldn’t have to care about following the standards and rules that govern those who know nothing of God or his heavenly kingdom. Add to this the fact that Peter has described the church as a “chosen race” and a “holy nation” and the problem gets worse.

In other words, Peter was anticipating the possibility that some might call for our complete withdrawal from the world and from society. On numerous occasions in history Christian communities have created their own spiritual ghettos and enclaves and communes in which they swear allegiance only to themselves and refuse to acknowledge the authority of the state in any respect. I think Peter is saying, No, you can’t do that.

(2) The second reason Peter is energized to enforce this truth on his readers is because he is still concerned with mission and evangelism and the overall impact of the Christian community on our non-Christian neighbors. See v. 12. See also now v. 15. Just as our conduct in general can be used of God to bring people to saving faith in Christ, so also our law-abiding obedience to the governing authorities can silence the unwarranted accusations of those who oppose us.

There is much in this paragraph that we can’t address, such as whether or not it is ever biblically justified to engage in a rebellion or revolution against the government to throw off the tyranny and injustice of its leaders. Some would argue that if a government ceases to function in the way God has ordained that revolution is justified. In other words, God has established government “to punish those who do evil and to praise those who do good” (v. 14). What happens when a government reverses that calling and begins to praise and promote those who do evil and to punish those who do good? We see this all across our globe today. Must Christians passively buckle under and submit and do nothing? That’s a great question. But today I will forego giving you a great answer!

Let’s approach Peter’s counsel here by making four observations.

(1) All of life, even our political lives, in relation to the governing authorities, must be grounded in God and for God and reflect our relationship to God. Why do I say that? I say it because it’s everywhere in the text.

First, look at v. 13 – “for the Lord’s sake.” Our obedience to the governing authorities is at best only secondary. Our primary allegiance is to God. We obey them because we obey him. Peter also intends to say by this that our ultimate aim in obedience to the law of the land is the glory of God. It is for his “sake,” i.e., to bring honor to him and to make known his greatness and his majesty that we give our lives in obedience to the emperor or king or president or whoever is in power.

We do not simply obey in order to preserve our reputation but to enhance and promote his!

This God-centered approach to our civic duties is again made clear in v. 15. We live in obedience to the law because it is “the will of God” that in doing so we silence those who persist in accusing us and slandering us (recall 1 Peter 2:12).

Again, according to v. 16 we are to live in this world not primarily as the subjects of an earthly president but as “servants of God.”

This is why submission to the governing authorities and obedience to the laws of our land is an act of worship! Ask yourself this question: Why do I comply with the laws of this country? Is it because it feels good? Is it because it will promote my personal agenda? Is it because it is financially prudent to do so? Is it because I want to avoid going to jail? Is it because this time around my own political party happens to be in power in Washington?

I pray that your decision to obey the law and to be subject to the governing authorities is first and foremost the fruit of your submission to God and your desire to manifest his sovereign authority over your life and your passion to see him praised in public.

Peter tells us in v. 17 to “honor the emperor.” If you ever have the opportunity to speak directly to the President, you should look them in the eye and say, “President Obama, I submit to your leadership and I honor you as President, but not for your sake. I honor you for God’s sake. I yield to your authority because God has raised you up and put you in power. I will live as an obedient citizen under your presidency for God’s sake and for the praise of God’s name.”

So, in telling us it is all for God’s sake, Peter in v. 13 places all submission on earth beneath a higher submission to God in heaven. As much as I may disagree with the speed limit and wish it were higher than it is, nor matter how annoying it may be, I try to obey it not because I don’t want to pay a fine but “for God’s sake.” Driving within the speed limit is an act of worship! Paying our taxes is an act of worship! Choosing not to litter is an act of worship! Wearing a seat belt is an act of worship. Watering my yard only on designated days during a drought is an act of worship.

It is all “for God’s sake”!

(2) We are to submit to every man-made law that does not require us to sin or to compromise our Christian integrity.

Before I explain what I mean, a word of explanation is in order concerning the phrasing of v. 13. First of all, the phrase “human institution” is literally, “human creation” or “human creature.” Peter has particularly in mind the human leaders who are in authority over us. There is a reason why Peter referred to “emperors” or “kings” as well as “governors” as “human creatures.” He was countering the claims of the emperor cult which typically deified the Roman ruler. They are but “creatures”, says Peter, not the Creator. Don’t deify them. Don’t worship them. Just obey them.

Second, Peter refers to the “emperor” and “governors.” He obviously was thinking not only of the Roman emperor, in this case Nero, but also of the procurators of imperial provinces and the proconsuls who exercised authority. The equivalent in our day it would be the President, the Congress, our Governor, and our state legislatures.

Coming back to my main point: Human governmental authorities are important, but they aren’t ultimate. Our obedience is essential, but not without limitations.

Even if the state permits certain activities, that doesn’t make them right. And especially when the state commands certain activities, we are required to disobey if it entails sin.

There are countless things in our society that under the law are civil rights. But they may well be simultaneously moral wrongs. Abortion is a case in point. Homosexual activity is another. Fornication also. You’re pretty much free in our country, with obvious exceptions, to have sexual relations with anyone you want. But that doesn’t make it right.

On what basis do I make the qualification that our obedience has limitations; that we are to submit except when a law would require that we sin?

Biblical precedent: Acts 4:17-21 and 5:27-29.

Are we being unsubmissive to the authorities if we criticize them? No. Cf. 1 Peter 5:13 where Peter calls Rome “Babylon”! Protest against them? No, so long as we do so within the limits of the law. Write articles exposing their weaknesses and errors? No.

Needless to say, there is a massive issue that confronts us here in the U.S. on which I simply cannot comment today: Abortion and the tactics of such groups as Operation Rescue. These groups do in fact break the law in order to protect the lives of the unborn. I won’t address that now, other than to say that if you choose to break the law for this reason you must be willing to accept the penal consequences of your action.

One more observation on vv. 13-14 before I go on to my next point.

One of the divinely ordained roles or goals of human government is retribution, the infliction of a just punishment in accordance with whatever crime has been committed. Cf. Rom. 13:1-7.

Of course, as already noted, Peter was not so naïve as to think that all earthly rulers perfectly fulfill their calling and always punish the wicked and reward the righteous. Often it is precisely the opposite. But that does not exempt us from our obligation to be obedient citizens. Pharaoh and Nebuchadnezzar resisted God’s will. Christ was unjustly condemned under Pontius Pilate and James was put to death by Herod Agrippa (Acts 12:2). Peter was aware of these facts yet wrote to us as he did.

We must remember, however, that what God authorizes the government to do he forbids the individual from doing. See Romans 12:19-21.

(3) Our obedience to the laws of the land, like all of our private and public conduct, ought always to be evangelistic! Read vv. 15-16.

The point of Peter here in v. 15 is virtually identical to his point in v. 12. He encourages us to live in such a way that our confidence in Christ is evident to all, rather than confidence in the perks of political power. He encourages us to live in such a way that our humility is evident to all, rather than our arrogant ambition to get ahead at all costs. Let your joyful, generous, sacrificial, Christ-centered lifestyle silence the accusations of foolish people. By the way, Peter describes them here as foolish precisely because their confidence is in political power and ambition and self-promotion rather than in Christ!

Furthermore, as v. 16 makes clear, we are the bondslaves of God (stronger than the ESV’s “servants”). This country does not own us. Our government does not own us. God does. We submit to the authorities not because we are their slaves but because we are God’s!

And whatever you do, don’t use the glorious truth of your freedom in Christ as an excuse to throw off all moral restraint. Never try to justify self-indulgence or lawlessness by appealing to the fact that you have been forgiven of all your sins and set free from bondage to guilt and condemnation.

(4) My fourth observation is simply to take note of Peter’s concluding four-fold exhortation in v. 17.

First, honor everyone (v. 17a). We are to treat every human being with dignity and respect and honor. All are created in God’s image. The emperor isn’t the only one deserving of our honor. Of course, how we honor everyone will differ. We do not honor an immoral scoundrel the same way we honor Mother Theresa!

Second, love the brotherhood (v. 17b). Although we are to love and care for all mankind, we have a special responsibility to the family of faith.

Third, fear God (v. 17c). Although we honor the emperor, we are never told to fear him. Although we are to love other Christians, our deepest and most passionate affection and our most reverential awe is due unto God alone.

Fourth, honor the emperor (v. 17d). You shouldn’t fear him the way you do God nor do you have to love him the way you do Christians in the family of faith which we call the church.

But here we again confront a problem. How do we honor someone with whose views we profoundly disagree? How do show respect for a person in authority when his legislative agenda is decidedly un-biblical? How do we obey this commandment when the President or perhaps a Senator or a Supreme Court Justice or even a state Governor promotes dishonorable and destructive deeds?

I’ve heard and read the recommendations of many people, but here are five things that I would suggest to you and me.

First, honor them by acknowledging that this person in power holds office by God’s decree. In Romans 13 Paul even describes him or her as “God’s servant” (v. 4). Because you govern by a divine mandate, we will strive to display honor even though we may believe you are acting contrary to the call of God on your life.

Second, honor them by embracing the fact that those in authority are, like you, created in the image of God and thus bear a unique identity deserving of respect. Cf. James 3:9.

Third, honor them by being careful in the language you use to criticize their policies. Harsh criticism is often warranted, but never such as belittles a person’s value as a human being.

Fourth, honor them by opposing their policies in a non-violent way, by always going the extra mile to be objective and fair in stating their position without misrepresentation or caricature, and by appealing to truth as a way of exposing their arguments as false.

Fifth, honor them by praying for them fervently and regularly and sincerely. After all, it was Paul who said in 1 Timothy 2:1-3,

“I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior.”