Peter continued to give directions concerning how the Christian should conduct himself or herself when dealing with the state since his readers faced suffering from this source.
2:13-14 The Christian's relationship to the state and to state officials is quite clear (cf. Rom. 13:1-7; 1 Tim. 2:1-2; Titus 3:1-2). We are to submit to the authority of government rulers by obeying them. We should do this not because these individuals are personally worthy of our submission necessarily, but because by submitting to them we honor God by obeying His Word. Peter reminded his readers that government has a valid and necessary God-appointed purpose. The presence of political corruption should not blind us to the legitimate role of government that God has ordained.88
Peter believed that there was a proper place for civil disobedience, however (cf. Acts 4:20). It is when the laws of human government make it illegal to obey God. In such a case we should obey God rather than man. However we should also realize that in disobeying the law we will probably have to bear the consequences of disobeying. The consequences may involve a fine, imprisonment, or even death.89
"Ever since Christianity was first preached the Christian citizen has been a puzzle both to himself and to his rulers. By the elementary necessities of his creed he has been a man living in two worlds. In one he has been a member of a national community, in the other of a community taken out of the nations.' In one he has been bound to obey and enforce the laws of his State, in the other to measure his conduct by standards not recognized by those laws and often inconsistent with them. This dualism has been made tolerable only by the prospect of a reconciliation. That prospect is, again, an elementary necessity of the Christian creed. Somehow, somewhere, the conflict of loyalties will end. The kingdom of this world will pass; the Kingdom of God will be established."90
Some Christians have taken the position that believers are free to disobey their governments if the government permitsconduct that is contrary to God's will.91Consequently some Christians feel justified in bombing abortion clinics, for example. However cases of apostolic civil disobedience recorded in Scripture involved situations in which believers hadto disobey God's will. Christians should practice civil disobedience only when the government requiresits citizens to disobey God, not when it only permitsthem to disobey Him. Currently the United States government permits abortion, for example, but it does not require it.
". . . the principle of the redeemed Christian life must not be self-assertion or mutual exploitation, but the voluntary subordination of oneself to others (cf. Rom. xii. 10; Eph. v. 21; Phil. ii. 3 f.)."92
2:15 In the context Peter meant that by obeying the law we can obviate unnecessary and illegitimate criticism. Jesus did this by faithfully paying his taxes (Matt. 17:24-27; 22:21). Note that Jesus also told His disciples to pay their taxes even though Rome used their tax money for purposes contrary to God's will. Paul taught that Christians should pay their taxes, too (Rom. 13:6-7). Peter had learned that physical retaliation was not best since he had tried to defend Jesus by attacking the high priest's servant in the garden of Gethsemane (Matt. 26:50-54; Mark 14:47; Luke 22:50-51; John 18:10-11).
2:16 Christians are free in the sense of being under no obligations to God to gain His acceptance. He has accepted us because of what Jesus Christ did for us. Also we are free from the tyranny of Satan. We are no longer his slaves. We should not use this freedom to sin but to refrain from sinning.
"Liberty misused is like a mighty river flooding its banks and bringing terrible destruction upon all in its path. Liberty used as service is like a mighty river flowing within its banks bringing life and refreshment to all who drink of its waters."93
2:17 These four injunctions summarize our social obligations. The first two and the last two are pairs. We should respect everyone, but we should love fellow believers. God deserves fear whereas the emperor is worthy of respect. These two pairs connect with Jesus' teachings that we should love our enemies (Matt. 5:44; Luke 6:27, 35) and render to Caesar what is his and to God what is His (Matt. 22:21; Mark 12:17; Luke 20:25).94
All people are worthy of honor if for no other reason than because they reflect the image of God. Our primary responsibility to other Christians is to show them love (cf. 1:22; John 13:35). Our primary responsibility to God is to show Him fear (reverence, cf. 1:17). Peter added a final word about the king. He probably did so because his readers found it especially difficult to honor the Roman emperor who was evidently Nero when Peter wrote this epistle (cf. 1 Tim. 2:1-2).
"Peter called believers to a different spirit, a spirit of deference--even while experiencing undeserved persecution. The word deference' conveys the idea of thoughtful consideration of another individual's desires or feelings or the courteous, respectful, or ingratiating regard for another's wishes. . . .
"Deference' refers to a proper attitude that results in behavior characterized by respect."95
Respect is not the same as honor. We may not respect someone, but we can and should still honor him or her. For example, I have a friend whose father was an alcoholic. My friend did not respect his father who was frequently drunk, often humiliated his wife and children, and failed to provide for his family adequately. Nevertheless my friend honored his father because he was his father. He demonstrated honor by taking him home when his father could not get home by himself. He sometimes had to defend him from people who would have taken advantage of him when he was drunk. Similarly we may not be able to respect certain government officials because of their personal behavior or beliefs. Still we can and should honor them because they occupy an office that places them in a position of authority over us. We honor thembecause they occupy the office; we do not just honor the office. Peter commanded us to honor the king and all who are in authority over us, not just the offices that they occupy. We may not respect someone, but we can and should honor them by treating them with respect. Respecting someone and treating them with respect are two different things. Feeling respect for someone is different than showing respect for someone. Honoring others is our responsibility; earning our respect is theirs.
