1 Peter 3:14

1 Peter 3:14. But even if ye should have to suffer for righteousness' sake, blessed are ye. The old formula ‘but and if,' which the A. V. took over here from the Vulgate and the Rhemish Version (it is not found here in Wycliffe, Tyndale, Cranmer, or the Genevan), is needlessly retained by the Revised Version in this passage, and in 1 Corinthians 7:28, although it is dropped in Matthew 24:48. In Shakespeare we find both the phrases ‘an if' and ‘and if.' The word ‘and' or ‘an' seems to have been used in middle English, both as the copulative conjunction and as the conditional if. A distinction then was made between them by the limitation of ‘an' to the latter sense, and when this ‘an' ceased to carry its meaning on its face, the word ‘if' was added for the sake of clearness. Thus arose the double form ‘an if' or ‘and if,' which is really equivalent to ‘if-if.' Here it may be rendered even if, or, if notwithstanding. It introduces a case which is supposed to be possible, but which at the same time is represented as of small moment in comparison with what has been just stated. The case supposed is also differently expressed. It is not that of having evil done to one, but simply that of having to suffer; and, therefore, it is nothing inconsistent with the fact asserted so confidently in the previous interrogation. They may have their afflictions, but they will be safe against real hurt or evil. Their blessedness will not be affected by the former, but will make them contribute to that sanctified life within, where blessedness finds its shrine. Matthew 5:10 is probably in Peter's mind.

but fear not their fear. These words and the following are taken freely from Isaiah 8:12-13. They may mean, ‘be not afraid of the fear which they cause,' which might be equivalent either to ‘be not afraid of them,' or to ‘be not afraid of what they threaten or inflict' (comp. Psalms 91:5). Most interpreters prefer this sense, and so it is understood by various of the Versions. Tyndale and the Genevan, e.g., give ‘fear not though they seem terrible unto;' Cranmer, ‘be not afraid for any terror of them.' This implies, indeed, a departure from Isaiah's meaning, but it fits in excellently with Peter's present subject. In the prophet, however, the words are intended to check the godly from being carried away by the terrors which troubled their unbelieving fellow-countrymen. If their original sense, therefore, is to be retained, they must be taken here, too, to mean ‘fear not what they fear,' ‘give way to no such terrors as agitate them.' The contrast then will be between the alarms and disquietudes which the ills of life excite in those who have no faith in God, and the perfect peace in which those should be kept ‘whose mind is stayed on God.'

neither be troubled: the strong term expressive of agitation is used here, which describes Herod's trouble, Matthew 2:3; the trouble of the disciples on the sea, Matthew 14:26; the trouble of Christ's own spirit at the grave of Lazarus, John 11:33, etc. At times the fear of man had been Peter's deadliest snare and bitterest misery. It is not strange that he should bear this witness to the inconsistency of such fear with the life of gladness and goodness.