LIVING HOLY LIVES IN AN UNHOLY WORLD #4 : 1 Peter 2:13-25 Living as Holy Citizens

 

So far we have considered,

1.                  The foundation of our holiness - the election of God, in the sanctification of the Holy Spirit for obedience to Jesus Christ. (1:1-12)

2.                  The motivation for holiness - to be holy like the God who calls us. (1:13-25)

3.                  The context in which we are called to live out holy lives – the church of Jesus.(2:1-12)

4.            Today we consider   an  aspect of  practical holiness:  how we should live as God’s holy people in an unholy world  in the context of being  citizens of the country we live in.  (2:13-25)

God has created three institutions in the world: the family, the church and the governing authorities. They are all represented in the first letter of Peter.

a.      2:5-10 - the institution of the church, established by God as a spiritual house. The church exists (i) for the worship of God (ii) As an evangelistic witness in this world. 

b.      2:13-25 - the institution of the state. Peter helps us to understand our relationship as citizens with the governing authorities.

c.       3:1-7 -  the institution of the family. 

 

2:13-25 LIVING AS HOLY CITIZENS IN AN UNHOLY WORLD  

(i)                 The duty  and  behaviour of  the Christian  as a citizen (2:13-15)

(ii)               The general  duty  and behaviour of the Christian in society  (2:16)

(iii)             A summary of Christian  duty  (2:17)

(iv)              The duty  and behaviour  of the Christian as a servant  (2:18-25)

 

I.                    THE DUTY OF THE CHRISTIAN AS A CITIZEN (1 Peter 2:13-15)

In a day when many governments are pushing the moral and political limits, biblical passages such as these have come under renewed scrutiny.  In the wake of the COVID 19 phenomenon in which governments  have  discovered  a powerful tool  for control, there is a huge debate in terms of how far the church must obey the state.  It is clear that a number of governments have overreached themselves in closing and restricting churches (deemed ‘non-essential’ services), whilst the entertainment industry suffered less restrictions. One just has to think of the curious fact that we here are required to wear masks, while you see none in crowded restaurants.

Does this passage teach absolute submission to human institutions?  The history  of the church  makes fascinating  reading. 

Lutheran Pastor-Theologian, Dietrich Bonhoeffer (1906-1945), was severely provoked by the ruthlessness of the Third Reich, whilst the German church at large did nothing to restrain Nazism.  He was indirectly involved in plotting the assassination of Adolf Hitler. He was certainly advocating a theology of civil disobedience, and he paid the ultimate price for this. He was arrested by the Geheime Staats Polizei (Gestapo) and eventually hanged on 9 April 1945 as the Nazi regime was collapsing.

Both, the apostle Peter and Dietrich Bonhoeffer lived in VERY challenging times, under immoral, unethical, cruel, anti-Christian, despotic and authoritarian governments. The apostle Peter wrote at a time when the Roman government, under emperor Nero[1], actively persecuted Christians. A large part of this letter is dedicated to counsel Christians in their suffering under religious and political systems. Peter and all the apostles experienced persecution at the hands of authorities and governments.

 How did they respond? 

All we can say, that the church acted with restraint. Jesus never advocated civil disobedience as such, but He did castigate the religious authorities- the Pharisees (see for instance Matt.12:31-32;23:1-39 – 7 Woes).  But He was no guerrilla. When the authorities came to arrest him, Jesus rebuked the efforts of His disciples to fight with weapons. He asked those who sought to seize Him, “Have you come out as against a robber with swords and clubs?” (Lk.22:53). The Greek word for robber (lestes) was used at  this time for a guerilla movement that sought to fight against the Romans.  Jesus might have asked, “Am I your typical revolutionary?” The answer, of course, was “No.” 

In Jesus day there were a number of Jewish resistance movements. Whilst Jesus refrained from armed, political opposition to Roman authority, He  did not  endorse ultimate allegiance  to Caesar BUT  proclaimed ultimate allegiance  to  another kingdom-  the kingdom of God, insisting that God alone as the ultimate King over heaven and earth. 

He encouraged obedience towards both kingdoms (Give to Caesar what is Caesar’s, and to God the things that are God’s - Matt.22:21). His discipleship emphasis  was on living as subjecy of God's kingdom.  In His Sermon on the Mount (Matthew Chapters 5-7) Jesus  called His followers as citizens of God’s kingdom, to live in a radically different way on earth. He warned His followers that they would be hated  by the world. (e.g. John 15:18- 25)

Now Peter (concurring with Paul in Romans 13) says, 

“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. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people (2:13-15).  

He says four things:

1.                  Submission to the state is for the Lord’s sake. The idea is the same as that submission which is required by Eph. 5:21, “submit to one another out of reverence for Christ” [“wives, submit to your own husbands, as to the Lord”; “husbands,  love your wives as Christ loved the church.”]  “This is the will of God.” (2:15)

2.                   It applies to every human institution – whether the highest (emperor) or whether they be lesser authorities such as the governor, the policeman, the judge, the teacher at school etc. The Christian’s first principle is to respect authority.  In the Pastoral Epistles we are instructed to pray for kings and all in authority (1 Tim. 2:2).

3.                  The state is given authority by God to punish those who do evil and to praise those who do good. The state is called to control behaviour that would disrupt an orderly society. The more the state abides by the Word of God the greater our freedom.

4.                  God’s way is to confound human logic with divine logic- “that by doing good you should put to silence the ignorance of foolish people”.  The idea here is that you  would take the wind  out of people’s sails  when you  do not retaliate … turning the   other cheek…  those who sue  you  and take your tunic- give them your cloak as well; those who force you to bear a burden for a mile… go two miles  [Matt. 5:38-42]. This makes people think again and it provides a Gospel opportunity.

Does this mean that the state has absolute power? 

Is it never right to resist the state? Remember? The Christian has a double obligation. We  render to Caesar the things which are Caesar's, but we  also render to God the things which are God's, and if push comes to shove,  the Christian must on occasion make it quite clear that he must listen to God rather than to men (Acts 4:19; Acts 5:29). 

There may be times when the Christian will fulfil his highest duty to the state by refusing to obey it, by insisting on obeying God rather than man.  Having said this, if we have to disagree with the state then let it be in keeping with our call to holiness. Violence is not encouraged. In times of social, political trouble the church must first of all  call its members to prayer and we must wait patiently on God to deliver us.   In the early 1990’s  and on subsequent occasions  the church in Namibia  sucessfully resisted the  abortion bill.  The church must continue to  pray about this matter as the bill is on the table, yet again! It certainly is important that the church must  confront the state if the state promotes  ungodly  behaviour. The endorsements  of   the  LGBT  agenda  by many countries is rapidly becoming  a  watershed  as to whether a church may submit to the governing authorities in this matter. Many governments are now beginning to insist that  the church  should do away with the biblical  teaching on  gender, the distinctions of  masculinity and femininity, the acceptance of homosexuality and homosexual marriage as  a norm etc.  Clearly the church cannot do that. We must obey God rather than man. 

II.                  THE GENERAL DUTY OF THE CHRISTIAN IN SOCIETY (2:16)

“Live as people who are free, not using your freedom as a cover up for evil, but living as servants of God.“ 

The temptation is for Christians to use their freedom as a cover up for evil. It is easy to pervert the doctrine of Christian freedom. That was the problem   with the Galatians. They were called to freedom, but they abused it (see Gal. 5:13). The Christian is free to serve God.  Christian freedom does not mean being free to do as we please. We restrict our freedoms  sometimes for the sake of others. Christian freedom means being ruled by holy motives and holy living (e.g. 2 Peter 1:3-11).  Christian freedom is concerned for the good of others.  Christian freedom includes the freedom to forgive and to love and serve our worst enemies, and what sacrifices Christians have been known to make in this regard.

Edmund Clowney in his commentary on 1 Peter tells the incredible story of a North Korean Pastor whose son was shot and killed by communists, because he refused to renounce Jesus.  He sought out that man who had killed his son, and when he found him, he told him that he truly forgave him. He then called him believe in the Lord Jesus and the man did. The old pastor then adopted him into his family.  

The church is truly God’s alternative society (John Stott)

III.                A SUMMARY OF CHRISTIAN DUTY (1 Peter 2:17)

2:17 Honour all men; love the brotherhood; fear God; honour the king.  Here is a four-point summary of Christian duty and an application of holy living

(i)                 Honour all men.  We honour all men because we see the image of God in them, even in their fallen states.  When we regard anyone as existing merely for our comfort, our plans, we are in effect not honouring them as persons, but we are regarding them as things. See people as God sees them.

(ii)              Love the brotherhood.  The  love of God’s people for one another is  a supreme goal  and  we ought  to  be very  concerned to see that  this love  is practised  and seen  in the church. [John 13:35  “By this shall all men know…” ]

(iii)            Fear God. "The fear of the Lord is the beginning of knowledge" (Prov. 1:7). Fear here does not mean terror; it means awe and reverence. Christians give God the highest place in our lives and society. The Christian church lets the nation know that God is holy, and to be feared above all things. Men are warned not to trifle with His created order.

(iv)      Honour the king. The ruler is sent by God to preserve order among men and he must be respected, even when he is a Nero. God is His ultimate Judge. To Him who much is given much is required. In our own society ‘kings‘ can be removed by democratic processes. The church has the added advantage that she can pray for the removal of evil rulers. God has removed many dictators in history following the  impassioned prayer of His people.

 

IV.               THE DUTY OF THE CHRISTIAN AS A SERVANT (1 Peter 2:18-25)

Here is the passage which would be relevant to by far the greatest number of the readers of this letter, for Peter writes to Christian servants and slaves. These formed the greatest part of the early church. In the Roman Empire  in Peter’s day there may have been as many as 60 million slaves …in fact, all the work of Rome was done by slaves.  It would be wrong to think that the lot of slaves was always unhappy, and that they were always treated with cruelty. Many slaves were loved and trusted members of the family. However one fact remained: According to Roman law a slave was not a person but a thing. He/she had no legal rights. 

Into this situation came the Christian gospel, and its application that all people   were equal and precious in the sight of God. The result was that in the Church the social barriers were broken down. And so, from this ultimate perspective, having been truly freed Peter is urging the slave to be respectful to good and bad masters (2:18).  Many slaves suffered unjustly and 2:19,20 is a very challenging text. The Christian endures because his/her eyes are fixed on another kingdom. 

How do Christians cope with injustice and with cruel leaders, employers and  masters  in society? Take note of 2:21: For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.”

Peter's great answer is that this is what happened to Jesus. He was none other than the Suffering Servant.  He submitted to His Father’s will in holy obedience. In so doing He left us an example that we should follow in His steps (1 Peter 2:21). Jesus gave us the pattern and the sanctifying grace, and the ability to follow.  And so the church’s greater priority is to teach God’s people how to live, think and react differently, in an unholy world, where the uncontrolled  passions frequently cause  quarrels and fights and murder [James 4:1f].  

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[1] Nero Claudius Caesar Augustus Germanicus; 15 December AD 37 – 9 June AD 68) was the fifth emperor of Rome.