1 Peter 3:14

3:14-22 We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last.

And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.

But and if ye suffer for righteousness' sake, happy are ye: {15} and be not afraid of their {k} terror, neither be troubled; (15) A most certain counsel in afflictions, be they never so terrible, to be of a steady mind and to stand fast. But how shall we attain to it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him as one that is almighty that loves mankind, that is good and true indeed. (k) Be not dismayed as they are.

1 Peter 3:14-16 . But if you should suffer — If any should be so wicked as to endeavour to harm you when you are doing good; if your heathen rulers, or any others, should persecute you for righteousness’ sake; that is, upon the account of your religion, because you follow Christ, and believe and obey his gospel; this, properly speaking, will be no harm to you, but a good: yea, happy are you — In so suffering, in spite of all the malicious and outrageous efforts of your enemies; yea, your sufferings will be so far from lessening, that they will increase your happiness, and that in many respects. Be not afraid of their terror — Τον δε φοβον αυτων μη φοβηθητε , the very words of the Septuagint, Isaiah 8:12-13 ; Fear ye not their fear: the exhortation which Isaiah gave to the Jews when threatened with an invasion by the Assyrians. The words are a Hebraism; the meaning of which is, Be not affected with the fear which they endeavour to raise in you by their threatenings. Or, as some understand the expression, Let not that fear be in you which the wicked feel. But sanctify the Lord God in your hearts — Namely, by fearing him more than men, how many or powerful soever they may be; by believing all his promises; by trusting in his wisdom, power, and goodness; by acknowledging his justice in the punishments which he inflicts, and by patiently bearing all the trials he is pleased to appoint.

By these dispositions, believers sanctify God in their hearts; they give him the glory of all his perfections. See on Isaiah 8:13 . And be ready always — By a familiar acquaintance with the contents and evidences of your holy religion, and by that cheerfulness and presence of mind which arises from a consciousness of your practical regard to it; to give an answer to every man that asketh you — Either by virtue of his office, or for his own information; or when the defence of the truth requires it; a reason of the hope that is in you — Of eternal life; with meekness — For anger would hurt your cause, as well as your soul; and fear — A filial fear of offending God, and a jealous fear of yourselves, lest you should speak amiss. Having a good conscience — Keeping your consciences clear from guilt, that they may justify you when men accuse you; or conducting yourselves so that your consciences may not reproach you for dishonouring the gospel, by walking unsuitably to its holy precepts; that whereas, or wherein, they speak evil of you, as of evil-doers — And lay to your charge crimes of the most detestable nature; they may be put to shame, who falsely — Without any shadow of cause; accuse your good conversation — Your inoffensive, useful, and holy behaviour; in Christ — According to his doctrine and example.

1 Peter 3:14 . Πάσχοιτε , ye suffer ) A milder word than κακοῦσθαι , to be afflicted .— μακάριοι , happy ) ch. 1 Peter 4:14 . Not even does this deprive you of a, happy life; it rather increases it. A remarkable manner of treating the subject of the cross.— τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε , μηδὲ ταραχθῆτε · Κύριον δὲ τὸν θεὸν ἁγίσατε ἐν ταῖς καρδίαις ὑμῶν , Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts ) He teaches how adversities are to be borne, in order that happiness may not be diminished. Isaiah 8:12-13 , Septuagint, τὸν δὲ φόβον αὐτοῦ ( τοῦ λαοῦ ) οὐ μὴ φοβηθῆτε , οὐδὲ μὴ ταραχθῆτε . Τὸν Κύριον τῶν δυνάμεων αὐτὸν ἁγιάσατε , καὶ αὐτὸς ἔσταί σου φόβος . Ye shall not fear their fear, nor shall ye be afraid. Sanctify the Lord of Hosts Himself, and He shall be thy fear . Do not fear that fear, which the wicked both themselves entertain, and endeavour to excite in you. Φοβεῖσθαι φόβον is said, as χαίρειν χαρὰν , to rejoice with joy . There is one only who is to be feared, even the Lord : who is sanctified with pure fear, and truly honoured as God , the feelings of the pious answering to the Divine omnipotence [ Isaiah 8:13 ].

But and if ye suffer for righteousness’ sake; if ye suffer unjustly, whether it be for the true profession of the gospel, or in the exercise of righteousness, being followers of that which is good, and walking in the practice of the duties before mentioned. Happy are ye; both in the spiritual benefit you gain by sufferings, viz. your edification in faith, patience, humility, &c.; the glory which redounds to God, who supports you under and carries you through them; and the reward you yourselves expect after them, Matthew 5:10 , &c. And be not afraid of their terror; either be not afraid after the manner of carnal men, (as the prophet’s meaning is, Isaiah 8:12,13 ), or rather, (the apostle accommodating the words of the prophet to his present purpose), be not afraid of those formidable things wherewith they threaten you; or, be not afraid of themselves and their threatenings, whereby they would strike terror into you: and so here is a metonymy in the words; fear, the effect, being put for the cause; thus fear is taken, Psalm 64:1 91:5 Proverbs 1:26 . Neither be troubled; viz. inordinately, with such a fear as is contrary to faith, and hinders you from doing your duty, John 14:1 .

1 Peter 3:14 . ἀλλʼ … μακάριοι . Nay if ye should actually suffer —if some one, despite the prophet ( 1 Peter 3:13 ), should harm you— for the sake of righteousness, blessed are ye . Peter appeals to the saying, μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης ( Matthew 5:10 ).— πάσχοιτε , ει with optative ( cf. 1 Peter 3:17 , εἰ θέλοι ) is used to represent anything as generally possible without regard to the general or actual situation at the moment (Blass, Grammar , p. 213). The addition of καί implies that the contingency is unlikely to occur and is best represented by an emphasis on should . The meaning of the verb is determined by κακώσων above, if ye should be harmed, i.e. , by persons unspecified ( αὐτῶν ).— δικαιοσύνην . perhaps suggested ζηλωταί , cf. 1Ma 2:27-29 , πᾶς ὁ ζηλῶν τῷ νόμῳ … ἐξελθέτω … τότε κατέβησαν πολλοὶ ζητοῦντες δικ . καὶ κρίμα .— τὸν δὲ φόβον … ὑμῶν . An adaptation of Isaiah 8:12 f. LXX, τὸν δὲ φόβον αὐτοῦ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε · κύριον αὐτὸν ἁγιάσατε καὶ αὐτός ἔσται σου φόβος . The scripture corresponding to the saying, Fear not them that kill the body; but fear rather him that can destroy both soul and body ( Matthew 10:28 parallels Luke 12:4 f. where the description of God is modified). The sense of the original, fear not what they ( the people ) fear; Jehovah of Hosts Him shall ye count holy and let Him be the object of your fear , has been in part abandoned.

For it is simpler to take the fear as referring to the evil with which their enemies try to terrify them, than to supply the idea that their enemies employ the means by which they themselves would be intimidated. Compare 1 Peter 3:6 .— τὸν χριστόν , gloss on κύριον = Jehovah; cf. 1 Peter 2:3 .— ἐν ταῖς καρδίαις sc. mere profession. Peter is probably thinking of the prescribed prayer, Hallowed be thy name , elsewhere in N.T. it belongs to God to sanctify Christ and men.— ἔτοιμοι ἀεὶ πρὸς ἀπολογίαν , ready for reply . The contrast between the inward hope (parallels sanctification of Christ in the heart) and the spoken defence of it is not insisted upon; the second δέ is not to be accepted. The use of the noun in place of verb is characteristic of St. Peter. The play upon ἀπολογίαν back-word and λόγον cannot be reproduced. Properly speech in defence , ἀ . is used metaphorically ([153] [154] παντί ) here as by St. Paul in 1 Corinthians 9:3 , ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν ; where also, though another technical word is introduced, no reference is intended to formal proceedings in a court of law. St. Peter is thinking of the promise which he himself once forfeited lor unworthy fear, I will give you mouth and wisdom ( Luke 21:14 f., Luke 12:11 , uses ἀπολογεῖσθαι ; Matthew 10:19 , λαλεῖν ).— παντι … λόγον , to every one (for dative cf. 1 Corinthians 9:3 ) that asketh of you an account .