A specific illustration of the submission principle, used by the Apostle Peter, relates mainly to institutional government. The reasons for submission to institutions are several, but the motive for Christians is that God commands it of the devout and understanding citizen. Primary submission is not related to the institution, even if it is excellent in performance, but because of the call to submission by God for higher purpose. The accusations opposing forces advance against Christians may distract from God’s purpose – righteous order. Accusations are partly blunted in this obedience to submission. By obedience (adaptation) one evades some of the distractions that may detour major gospel purposes. One should try to avoid offense of institutions that might defer the gospel. Christians make good citizens, or ought to. The passage here includes an assertion of the believers’ guarded freedom, under God. The freedom that God gives may be hidden from the view of the pagan. The purpose is to remove, to the degree possible, causes for finding fault with God’s witnesses, so to provide focus for the claims of Christ. No matter how enslaved persons may be, Christians are free in God and they ought to know it. Commitment to God assures ultimate freedom, even when the individual is held in physical bondage in the body politic. Christian prisoners, slaves, even persecuted are free within God’s economy. God singles out the downtrodden who are set free in themselves, even if civil status is unchanged.
There is an attitude of grace and humility, of goodness and love, in an enlightened Christian believer that breaks down more walls of opposition to the gospel than the evidence and logic that one might use in excellent argumentation. Here the Apostle Peter, as well as his colleague, Paul, used the concept of physical slavery, something repugnant to the minds and hearts of mankind. The Christian slave is free in his heart, but he does not make physical freedom his primary concern. His first concern will be to function in an effective way in whatever status he has, to win effective response to his witness for Christ. He may even win his human master. He may be cause for breaking the barrier of evil in this place. God loathes slavery, casting his salvation in the terms of freedom. Slavery challenges the right of God to his own creation. He works around slavery, and puts pressure on it. For labor one submits to another in taking wages. (Luke 10:7) This calls for humility. Even God, works in humility. If he did not work as he does, the stones would cry out. (Luke 18:40) Here we understand the story of Onesimus and the Apostle Paul. (Philemon 10-18)
The suffering of Christ, who was so unjustly treated, is our model to achieve God’s will in ministry. This is a way of life that many devout Christians followed in history. They took joyfully the spoiling of their goods. They avoided taking people to court even for deserved judgment. Forgiveness for injustice is to be understood, not as excuse for injustice, but as a route to recognition and means for ministry, a means that extends into immortality. The world’s atrocities end at death, the divine goals lead to immortality. One should not have to look long in taking his/her own situation, good or ill, to win. The Christian ought to be first a missionary of Christ, not a rebel to the state. The first situation is immortal, the second is temporary. This does not mean the Christian does not speak out against injustice, or wrong of any kind, but that it is done in the understanding that secular society has its own dynamic and expectations that are to be regarded, wherever possible, so that the gospel will be considered by those who may disregard the grace of God. Christian defense is for others, not for self even in secular matters. *Mark W. Lee, Sr. — 2016, 2020