From 2:11 to 3:12 Peter outlines the responsibilities of believers, not just toward the Christian fellowship, but toward all humanity. Citizens must submit to secular authority, v13-17, and slaves must submit to their masters, v18-21a. In simple terms, we should follow the example of Christ, v21b-25.

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.

During the second world war, the Lutheran church in Germany found itself under the rule of an immoral Government. The problem 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.

1. If, as a Christian duty, we are bound to obey the government, at what point do we have the right to disobey? Consider some examples and discuss. eg. Military service.

2. It is often said that the tax system is designed in such a way as to compensate for everyone's cheating. Can we fiddle the books a little, or must we suffer and pay in full? What value is there in doing that?