14. Hence Peter adds, But if ye suffer for righteousness’ sake The meaning is, that the faithful will do more towards obtaining a quiet life by kindness, than by violence and promptitude in taking revenge; but that when they neglect nothing to secure peace, were they to suffer, they are still blessed, because they suffer for the sake of righteousness. Indeed, this latter clause differs much from the judgment of our flesh; but Christ has not without reason thus declared; nor has Peter without reason repeated the sentence from his mouth; for God will at length come as a deliverer, and then openly will appear what now seems incredible, that is, that the miseries of the godly have been blessed when endured with patience.
To suffer for righteousness, means not only to submit to some loss or disadvantage in defending a good cause, but also to suffer unjustly, when any one is innocently in fear among men on account of the fear of God.
Be not afraid of their terror He again points out the fountain and cause of impatience, that we are beyond due measure troubled, when the ungodly rise up against us. For such a dread either disheartens us, or degrades us, or kindles within us a desire for revenge. In the meantime, we do not acquiesce in the defense of God. Then the best remedy for checking the turbulent emotions of our minds will be, to conquer immoderate terrors by trusting in the aid of God.
But Peter no doubt meant to allude to a passage in the eighth chapter of Isaiah; [Isaiah 8:12;] for when the Jews against the prohibition of God sought to fortify themselves by the aid of the Gentile world, God warned his Prophet not to fear after their example. Peter at the same time seems to have turned “fear” into a different meaning; for it is taken passively by the Prophet, who accused the people of unbelief, because, at a time when they ought to have relied on the aid of God and to have boldly despised all dangers, they became so prostrate and broken down with fear, that they sent to all around them for unlawful help. But Peter takes fear in another sense, as meaning that terror which the ungodly are wont to fill us with by their violence and cruel threatenings. He then departs from the sense in which the word is taken by the Prophet; but in this there is nothing unreasonable; for his object was not to explain the words of the Prophet; he wished only to shew that, nothing is fitter to produce patience than what Isaiah prescribes, even to ascribe to God his honor by recumbing in full confidence on his power.
I do not, however, object, if any one prefers to render Peter’s words thus, Fear ye not their fear; as though he had said, “Be ye not afraid as the unbelieving, or the children of this world are wont to be, because they understand nothing of God’s providence.” But this, as I think, would be a forced explanation. There is, indeed, no need for us to toil much on this point, since Peter here did not intend to explain every word used by the Prophet, but only referred to this one thing, that the faithful will firmly stand, and can never be moved from a right course of duty by any dread or fear, if they will sanctify the Lord.
But this sanctification ought to be confined to the present case. For whence is it that we are overwhelmed with fear, and think ourselves lost, when danger is impending, except that we ascribe to mortal man more power to injure us than to God to save us? God promises that he will be the guardian of our salvation; the ungodly, on the other hand, attempt to subvert it. Unless God’s promise sustain us, do we not deal unjustly with him, and in a manner profane him? Then the Prophet teaches us that we ought to think honourably of the Lord of hosts; for how much soever the ungodly may contrive to destroy us, and whatever power they may possess, he alone is more than sufficiently powerful to secure our safety. (42) Peter then adds, in your hearts. For if this conviction takes full possession of our minds, that the help promised by the Lord is sufficient for us, we shall be well fortified to repel all the fears of unbelief.
(42) ”Sanctify” here, seems to have the same meaning as in our Lord’s prayer, “Hallowed,” or sanctified “be thy name;” where it means honored or glorified. And to honor or glorify God in our hearts is what Calvin very correctly explains. — Ed.