The passage
      v13. Peter begins by telling us to "submit" (rank ourselves under) the authority of government. Peter implies that such institutions are from God - they are Divinely instituted, cf. Rom.13:1. We should submit to them for the "Lord's sake" - out of our respect for Jesus.
      v14. Secular authorities are authorized by God to punish those who "do wrong and commend those who do right," v13b, 14. The task of good government is to apply the scales of justice - to redress the balance.
      v15-16. God's will is that believers be law-abiding citizens. The fruit of this obedience will muzzle the foolish criticism of those who oppose the Christian faith.
      v17. Peter sums up with a most useful exhortation. When it comes to social interaction, we should love the brotherhood and do good to all people.
      v18. Peter now tackles the issue of employment. Servants (employees) should submit to the authority of their employer out of respect for God; it is a Christian duty. They should do this, whether their employer is "considerate" (reasonable) or "harsh" (perverse, unfair).
      v19-21a. Peter goes on to give a reason why a believer should, out of respect for God, willingly suffer unfairly. "It is commendable", he says. The Greek word for "commendable" is "grace". He is most likely suggesting that God's favour flows through a situation where we suffer for doing good. Suffering manifests Christ to our broken world. To this end we are called.
      v21b. Peter now turns to the example of Christ's suffering. There is an eternal truth found in the passion of Christ which is applicable to all of us. God's grace is channelled through sacrifice. Jesus' suffering and death was a necessary act of the Messiah for the ransom of many, Matt.20:28, 26:28. Yet, it also stood as an example for us to follow, Mk.8:34, 10:38, 39.
      v22-23. Peter goes on to draw out the image of the Suffering Servant from Isaiah; an image we should emulate. Jesus is the sinless one and he is the one who suffers without protest, for he entrusts his vindication to God.
      v24. Having introduced the example of Christ's death, Peter cannot help but get into the substance of his sacrifice. Christ's suffering and death is not just an example, rather it serves as an atoning sacrifice. Christ takes upon himself the guilt of our sin and so frees us from condemnation.
      v25. Through his suffering we are renewed. Once lost sheep, now nurtured by the shepherd.

Submitting to authority
      During the second world war, the Lutheran church in Germany found itself under the rule of an immoral Government. The problem faced faced by the church was whether they should be obedient to that Government or undertake non-violent, or even violent action to overthrow it. The inaction of the church stemmed from their inability to work through the issues in this passage, and similar issues found in Romans 13:1-7. Only a small number of church leaders, people like Dietrich Bonhoeffer, took action against the Nazi Government. So does this passage condone, even encourage, acquiescence to immorality within Government or business?
        i] Peter argues from a given set of circumstances. He has never experienced democratic government functioning at our present level of moral sophistication. For someone in the first century who knew something of despotic city states and petty princes, the order of the pax Romana would have been heaven. Even slavery in the Roman Empire had a touch of humanity about it.
        ii] Peter's argument is not against governments or employers. He is addressing himself to believers who are tempted to do "evil", to do "wrong". The focus is on our behavior, not that of the secular authorities. Peter wants to tackle the notion that, since we are "free men" in Christ, we are free from responsibilities. Peter argues that we are not free to ignore secular powers. These powers are "sent by him (God) to punish those who do wrong and commend those who do right." It is part of our Christian duty to give them their due.
        iii] The secular authorities are instituted by God to achieve a socially good end - "to punish those who do wrong" in an environment of "freedom". If government or business acts in an immoral way promoting wrongdoing and reducing freedom, then it is opposing its God-given function. We are bound to give to Caesar what belongs to Caesar, but the right to do evil does not belong to him. We cannot ignore the evil of government or business, for to do so is to condone immorality and foster even greater evil.
      Jesus calls on us to be good citizens. In a democratic society this involves voting, lobbying, serving, paying our taxes, obeying the laws of the land... but also, protesting, demanding justice, etc. Doing right may cause us to "suffer", but God's grace is active in suffering.

v13
      Peter begins by telling us to "submit" (rank ourselves under) the authority of government. The term "every authority instituted among men" is probably best seen as human institutions which exist for the welfare of society and in our context, this means government and government instrumentalities. Peter implies that such institutions are from God - they are Divinely instituted, cf. Rom.13:1. We should submit to them for the "Lord's sake". That is, we should do so freely out of our respect for Jesus. It is something he wants us to do. Remember.... "give unto Caesar......"
      uJpotaghte (uJpotassw) aor. pas. imp."submit" - to subject oneself to, in this case to submit to civil authority.

v14
      ekdikhsiV (iV ewV "punish" - Even stronger, "vengeance", but legal punishment is the use here
      epainon (oV) "commend" - praise. Good order in the home was commended by the authorities who saw this as evidencing civil order.

v15
      As free men and women under God, we may be tempted to feel that we have a right to live apart from, and counter to, secular society. Yet, under God we have no right to rebel against morally constituted secular government. Such action is evil and against the will of God. We are his servants and are bound to respect his wishes in this regard
      oJti oJutwV "for" - because so. "Because that is in accordance with God's will, who wills that by well-doing men should muzzle the ignorance of foolish men", Selwyn.

v16
      eleuqeroi adj. "free" - or even freedmen. The function of the State is to provide an environment of freedom for its subjects, rather than subjection. If freedmen is implied, there is a sense where the subject must respect the state for providing that environment, just as a freedman must always respect his former master. A citizen should certainly not use their freedom for evil ends.

v17
      When it comes to "doing good to all men" Peter the word "respect", which means something like "esteem highly." Our particular care rests with the brotherhood, but like God, we must extend our care to all, cf. Rom.14:10, Jas.3:8-10. When it comes to those in authority over us, we should "fear" God (a reverential, awesome respect) and honour (respect) the king. Our first loyalty lies with God and then with government. God has rights over us, as has lawfully instituted government, and we should respect those rights.
      fobeisqe (fobeomai) pres. pas. imp. "fear" - to be afraid, or better, respect. Ref. Proverbs 24:21 for this summary of a Christian's duty.

v18
      Peter encourages servants to fulfill their duties even in unjust circumstances.Although the NIV uses the word "slaves", the word is probably better, "household servants", although this may well include slaves. In our context the word "employees" will suffice. These servants should submit to the authority of their employer out of respect for God
      oiketai (hV ou) "slaves" - better, household servants. In today's usage, employees
      oiJ uJpotassomenoi (uJpotassw) pres. pas. part. "submit" - accept the authority of. Participle is imperatival, so Selwin.

v19
      Peter goes on to give a reason why a believer should, out of respect for God, willingly suffer unfairly. "It is commendable" he says, to "suffer for doing good" and to "endure it". The Greek word for "commendable" is "grace". Peter points to Christ who "did not retaliate when he suffered" and says that this serves as an example to follow. Yet, how is it "grace"? He is most likely suggesting that God's favour flows through a situation where we suffer for doing good. Such was the case for Jesus - "by his wounds you have been healed." In such a circumstance the grace of God touches both ourselves and others. We are purified by the experience. It refines us and prepares us for our reign with Christ in eternity. Others are also confronted by the honour we give to God, in that we willingly continue to do the right thing, even though we are unfairly treated. In this way our suffering manifests Christ to our broken world. To this end we were called.
      cariV (iV ewV) "commendable" - "Grace", or "favour", is probably better. Peter is implying that unjust suffering prompts divine blessings as a natural consequence

v21
      There is an eternal truth found in the passion of Christ which is applicable to us. God's grace is channelled through sacrifice - the kingdom of God is realized through suffering and pain. Peter makes a profound statement in the words, "Christ suffered for you", v21b. Jesus' suffering and death was a necessary act of the Messiah for the ransom of many, Matt.20:28, 26:28. Yet, it also stood as an example for us to follow, Mk.8:34, 10:38, 39, and this is Peter's main point.
      uJpogrammon (oV) "an example" - used of a model to guide the construction of the finished product. So possibly a plan or a guideline

v22
      Peter goes on in v22-25 to draw on numerous images of the Suffering Servant from Isaiah, images we should emulate. In v22 he is the sinless one. In v23 he is the one who suffers without protest, for he entrusts his vindication to God, he submits to unjust suffering, committing himself into the hands of God.

v23
      paredidou (paradidwmi) imperf. "entrusted" - deliver over, give over, entrust, commit. Here most likely of Jesus who entrusts his cause to the Father.