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spring from a `feeling', but the believer's thanksgiving should spring from the fact of his
knowledge that even in this circumstance, God is working for his good. In everything
give thanks: for this is the desire of God in Christ Jesus concerning you.
The third reference before us (I Pet. 2: 15) has particular reference to submission to
every human creature for the Lord's sake; whether it be to the king . . . . . or unto
governors. Peter also brings in the same thought we found to be Paul's in considering
sanctification:
"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" (I Pet. 2: 15, 16).
Perhaps `a covering of badness' might be a little simpler to understand than `a cloak of
maliciousness'. The thought is that, because of the liberty which is the believer's in
Christ, some may say they are no longer under obligation to obey human authorities, and
in so doing they would take their stand beside the lawless and appear as bad as they. But
the believer is now lawless, though he may be free from every human ordinance. As the
servant of God, however, he puts himself under every human ordinance for the Lord's
sake. The thought is similar to that of Paul in Rom. 13:, where (verse 1) we read:
"Let every soul be subject unto the higher powers. For there is no power but of God:
the powers that be are ordained of God."
Paul continues in the next verse "Whosoever therefore resisteth the power, resisteth
the ordinance of God". In submitting therefore to the `powers that be', the believer is
submitting to God, and we have come very close to the thought that he should in all he
does bring glory to God. Both Paul and Peter, in what they say on this matter are quite
uinequivocal, so much so, that there are those who express the opinion that `every
ordinance of man' should be obeyed unquestioningly, even if it should be against the
ordinance of God. Yet if we look more closely into Rom. 13: 1-7, it becomes apparent
that Paul assumes, for sake of argument, that the `power' will not misuse the authority
given him by God. In verse 4 we read:
"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."
Again verse 7:
"Render therefore to all their dues: tribute to whom tribute is due; custom to whom
custom; fear to whom fear; honour to whom honour."
Peter concludes his exhortation to submit to every ordinance of man, I Pet. 2: 17:
"Honour all. Love the brotherhood. Fear God. Honour the king". Respect all: love
fellow-believers: fear, even dead, God: respect the king. In this context surely only one
conclusion can be arrived at: the believer's submission to God overrides his submission
to all others. If the higher power so abuses his God-given authority that he orders his
subjects to undertake some course which conflicts with the known will of God, then the