The Doctrine of Submission

Likewise, ye younger, submit yourselves unto the elder.
Yea, all of you be subject one to another, and be clothed with humility:
for God resisteth the proud, and giveth grace to the humble.—1 Peter 5:5

Verse-by-Verse study of 1 Peter 2:13 through 3:17

It is far easier to state the concept of submission in words than to live it in practice. The doctrine of Christian submission forms much of the subject matter of the second and third chapters of Peter’s first epistle. He deals successively with submission to the ordinances of man, of servants to masters, of wives to husbands, of husbands to wives, and, in chapter five, of the younger to the elder. He then concludes with the all-inclusive statement, “Yea, all of you be subject one to another.”

The situation in the early church differs greatly from that of today. Peter wrote this epistle to Jewish Christians scattered throughout the areas of Pontus, Galatia, Cappadocia, Asia, and Bithynia—all under Roman jurisdiction. There was strong resistance to the burgeoning Christian influence, largely because its teachings were contrary to the prevailing pagan cultures.

In these verses Peter counsels a humble submission to this environment rather than a resistance against it. The mark of the Christian religion is to live at peace with all men.

Submission to Ordinances—1 Peter 2:13-17

Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the king.

Neither the Roman government nor the Jewish authorities favored the Christian religion. Many of the laws, while designed to maintain peace and tranquility, were far from being based in biblical principles. Nevertheless Peter admonishes a quiet and humble submission to the rules. There is no suggestion of civil disobedience or even passive resistance, much less open defiance of civil law. The sole exception seems to be when human laws are in direct conflict with those of the Creator. This is manifest in Peter’s response to the council: “And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard” (Acts 4:18-20). This is the practice followed today by many who oppose military service.

The apostle Paul likewise appreciatively notes the ideal function of governments: “For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil” (Romans 13:3,4). While it is true that corrupt rulers often abuse their office, such abuse is ­often better than the alternative. As the seventeenth century historian Horneius put it, “Tyranny harasses many, but anarchy overwhelms the whole state.”

This acquiescence to civil rule applied not only to the laws of the emperor, but also to local ordinances made by such delegates as the Roman proconsuls. Their authority included not only appropriate punishments, but recognition of good behavior as well. The noted Roman jurist, Ulpian, wrote, “The presidents of provinces have the highest authority, next to the emperor.”

This submission was put to its severest test during the second century Christian persecutions before the gladiators and the lions in the Coliseum. The humble acceptance of death displayed a faith that is inspiring even to us today who live in happier times (though selective cruelty is still practiced in several places around the world).

Peter concludes this section with a fourfold admonition:

1. Honor All Men—even the sixty million slaves in the Roman empire at the time.

2. Love the Brotherhood—The verb changes from the mere recognition that all men should be respected and given due dignity, to the more intimate relationship accorded those of a Christian’s spiritual household.

3. Fear God—The hierarchy builds higher in the reverential awe due to the mightiest king of all.

4. Honor the King—It seems odd that the king is placed last as though he was to be esteemed above God. Peter’s point is not that of a higher authority due a holy fear, but that for a time the king and his laws are to be viewed (except when in direct conflict) as the permissive will of God for his people to follow.

Submission of Servants—1 Peter 2:18-20

Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

The Greek word translated “servant” denotes a household domestic. These were slaves who, while granted rather liberal rights under Jewish law, were often treated harshly in the Roman world. The general admonition is to be faithful workers to all. One Christian writer has phrased their responsibilities to their masters this way: “With reverence to their persons, strict regard to their commands, faithfulness in any trust reposed in them, diligence in the discharge of their duty, and carefulness of offending them.”

These rules applied equally to both kind and cruel masters. As Adam Clarke puts it, “Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.”

Suffering caused by such abuse can be accounted as suffering with Christ. Not only does it teach sympathy with the plight of others so treated, it is a tool for the development of patience, a necessary Christian grace. However, such suffering is only praiseworthy if it is not induced by faults or negligence of our own.

Although circumstances regarding slavery have changed greatly from apostolic times, the Christian in the workplace of today can well apply the same lessons. Quick and efficient dispatch of an employer’s instructions is to be viewed as though the service were rendered to the Lord. The irritants of rude or unjust supervisors or the intricacies of office politics are not to be looked upon as excuses for laxity or sloppy execution of one’s duties, which are to be faithfully fulfilled unless they call for an illegal activity or one that is in direct conflict with conscience.

Consequent Suffering—1 Peter 2:21-25

For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Jesus Christ himself is the extreme example of submission and suffering. Rather than retaliation for the unjustness of the opposition and mockings that he received, he chose to endure them and thus leave an example for his followers. The secret of his strength under trials may be found in these prophetic words: “I was dumb, I opened not my mouth; because thou didst it” (Psalm 39:9). The margin in the Geneva Bible captures the thought: “Seeing my troubles came from your providence, I ought to have endured them patiently.”

As the stones in Solomon’s temple were carefully shaped before being fitted soundlessly into the overall structure, so the “living stones” of Christ’s spiritual temple must submit willingly and uncomplainingly to the chisel of the Master Builder while still in the quarry of this present life. They can do this because of their trust in the divine architect and their knowledge that each of life’s sufferings better prepares one for the kingdom work of uplifting ­humanity from the mire of sin and death.

The Submission of Wives—1 Peter 3:1-6

Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

The context here is far different from that in Ephesians 5:22 where Paul writes similar words: “Wives, submit yourselves unto your own husbands, as unto the Lord.” There the exhortation is to a couple that is equally yoked in the Lord and considers such a case an illustration of the relationship between Christ and his church. Peter addresses the situation where a newly converted Christian woman is unequally yoked to an unbeliever. Perhaps that is why his admonition to wives is six times longer than that to husbands. Her task is more difficult. In the culture of that time when wives were little more than chattel possessed by their husbands, if a man accepted the Christian dogma, it was expected that his wife would follow suit. On the other hand, a woman accepting Christianity apart from her husband would place her in an untenable position.

Peter counsels such women to be in subjection to their husbands, not because their mates represented the role of Christ in the relationship, but that such humble conduct might persuade her husband to see the beneficial effects of her new religion. One Greek lexicon notes that the word hupotasso, translated “submission,” is “a Greek military term meaning to arrange [troop divisions] in a military fashion under the command of a leader. In non-military use, it was ‘a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden’.”

Roman women were deeply concerned with fashion and wore ostentatious jewelry as shown here. Peter contrasts such outer adornment with the inner graces of the spirit. Particular emphasis is laid on “a meek and quiet spirit.” Quietness is not to be understood as silence, but rather as that tranquility which accepts unreasonable and unjust demands with a lack of murmuring or complaining.

The example of Abraham’s wife, Sara, is adduced to illustrate this point. This is a curious illustration since the term “Lord” was a common word of respect, roughly equivalent to our word “sir.” Note the use of it by Heth to Abraham in the matter of the purchase of a tomb for Sarah (Genesis 23:6,11,15).

Sarah’s use of the term does not appear to describe a total submission so much as yielding appropriate respect to the one addressed. Such acquiescence to her husband’s desires was to be offered freely without the husband resorting to mental or physical violence to obtain it. The position, therefore, of the unequally yoked wife in the early church was a difficult one indeed.

Sarah is also an unusual example for Abraham who, on one occasion, was to obey her preferences when they strongly differed from his own. When Sarah requested in jealous ­anger that Hagar be sent away with her son Ishmael to Abraham’s great displeasure, God said “unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called” (Genesis 21:12).

We might appropriately gather from this observation that any submission of the wife to the husband is not for him to ignore her input in the decision but for there to be a willingness on a husband’s part to acquiesce to her wishes in some matters.

The Reaction of Husbands—1 Peter 3:7

Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

It may well be supposed from the context that the case of the husband in Peter’s epistle is also addressing one in an unequally yoked marriage. This may or may not be the case. Whatever the specific, the advice seems apropos to all husband-wife relationships.

This verse has been sagely annotated as follows: “Likewise, ye husbands, dwell with them [your wives] according to knowledge [wisely and generously], giving honor unto the wife [taking pleasure in her progress and in all her noble attainments and achievements], as unto the weaker vessel [using your strength for her support and encouragement, and not for her oppression], and as being heirs together of the grace [the favors and blessings] of life.” (Reprints, p. 1553)

There is reciprocity in all of the biblical comments on submission. The Scriptures never place all the responsibility on one side. If they speak of the duties of slaves, they speak also of the obligations of masters. If they speak of the duty of children, they speak also of the obligations of parents (compare Ephesians 6:1-9; Colossians 3:20-25; 4:1).

Three specifics are urged upon husbands:

1. He Must Be Understanding—A good husband will sensitively consider the feelings of his mate. The cruelty that is hardest to bear is often not deliberate but the product of sheer thoughtlessness. When Paul writes, “Consider one another to provoke unto love and to good works” (Hebrews 10:24) he uses the Greek word katanoeo which means to examine closely, as though the observer had to bend down for this purpose. Such careful scrutiny will greatly help a husband become a better husband.

2. He Must Be Chivalrous—Remembering the natural delicacies of both body and emotions of his wife, a man should seek to provide the physical and mental support to provide a proper balance between the natural attributes of the two sexes.

3. He Must Be Cognizant Of Her Spiritual Rights—“As heirs together of the grace of life” he should seek to encourage his spouse in her pursuit of a personal relationship with both God and her Savior.

The penalty for not fulfilling these basic responsibilities is automatic: his own prayer life, his own spiritual development will be hindered. Accepting the wife’s submissive attitude, he is accountable for what she becomes spiritually. Her life is in his hands and any failure to live up to these duties reflects on his own relationships with God and with Christ.

Submission to All—1 Peter 3:8-13

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good?

In the fifth chapter of this epistle Peter continues his dissertation on submissiveness by adding the case of the younger submitting to the more mature, older brethren. He then concludes with a statement that includes the submission of everyone to everyone else: “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Peter 5:5,6). Paul gives a similar admonition: “In humility consider others better than yourselves” (Philippians 2:3, NIV).

Peter delineates seven fruitages of such submission:

1. Compassion—The first fruitage of universal submission is the desire to enter into the feelings of others, to share their passion, to be compassionate.

2. Pitiful—That is, to be full of the pity that expresses sorrow rather than anger for the one who may appear to be at enmity with them.

3. Courteousness—Kindness should ­always be a hallmark of a Christian and must be demonstrated in the way compassion is shown—not in a condescending manner, but upholding the dignity of the other.

4. Proactive—By not reacting to the slights or abuses of another, true submissiveness will seek to return blessings for injuries received.

5. Avoid Evil Speaking—A truly submissive Christian will not murmur against injustices or speak badly about the perpetrators, but seek to attribute the best of motives to all detractors.

6. Honesty—The lack of guile will not only produce honesty in one’s words and dealings, but also a measure of naiveté that reflects a heart willing to accept injustice rather than be constantly suspicious.

7. Peacemaking—Not only will a Christian seek peace, he will persistently pursue a course that will bring eventual reconciliation with the one to whom he submits.

 

Consequent Suffering—1 Peter 3:14-17

But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

Peter recognizes that the course of submission will bring a measure of suffering, but such is to be viewed as sufferings with Christ, therefore a pleasure and a cause for rejoicing. Such an attitude removes the terror or fear of opposition and, like the lily of the field, meekly bows before the winds of adversity only to rise again afterward (Matthew 6:28).

Suffer we must, but let us each see to it that our suffering is for well-doing and not for evil-doing.