1 Peter 3:9

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) Not rendering.—So far St. Peter has been speaking of internal conduct. The two last adjectives, however, lead gradually into the wider field of conduct, and probably now he is thinking solely of relation to the adverse world. Among the Christians surely there would be no “evil” or “railing” to provoke a retort! “Evil,” in act; “railing,” in word. (See 1Peter 2:23, and Romans 12:17.)

But contrariwise blessing.—No doubt a reminiscence of the Sermon on the Mount (Matthew 5:44). The word “blessing” here is not substantive, but a participle, opposed to “rendering:” “not rendering them evil or railing, but on the contrary blessing them.” Though the word is chosen as the exact opposite of the bad language used against the Christians, “blessing” may perhaps involve the opposite of unkind action as well. It is used for the conferring of benefits: (1) spiritual, in Acts 3:26; Galatians 3:8; (2) material, in 2Corinthians 9:5, (Comp. 2Kings 5:15; Joel 2:14 : Haggai 2:19.)

Knowing that ye are hereunto called.—Comp. 1Peter 2:21. It should be, were called, viz., when St. Paul and others first preached to you. What, then, does he mean that they were called to? to the foregoing, or to the following? to blessing instead of rendering evil and railing? or to receive a blessing? The comparison of 1Peter 2:21 seems to support the former, for there the “hereunto” points to what preceded. The argument will then be precisely the same as in that passage: “You ought not now to shrink from so hard a duty, for you were given clearly to understand, when you were admitted into Christianity, that you would have to act thus.”

That ye should inherit a blessing.—Rather, in order that ye may inherit a blessing. God had a purpose in calling them to so hard a task, and in now requiring of them the fulfilment of it; and that purpose is that they may receive a blessing. They must not think it an arbitrary hardship, or a restriction which will not in the end be found gainful to themselves. God’s full and eternal blessing is only to be obtained through such a course of self-suppression and of love even to those who hate us. The argument thus becomes more forcible, and the question which follows more appropriate, than if we adopt the other view, viz., “Bless, instead of retorting, for it is more suitable for men who are expecting to be blessed.”

Matthew Henry's Concise Commentary

3:8-13 Though Christians cannot always be exactly of the same mind, yet they should have compassion one of another, and love as brethren. If any man desires to live comfortably on earth, or to possess eternal life in heaven, he must bridle his tongue from wicked, abusive, or deceitful words. He must forsake and keep far from evil actions, do all the good he can, and seek peace with all men. For God, all-wise and every where present, watches over the righteous, and takes care of them. None could or should harm those who copied the example of Christ, who is perfect goodness, and did good to others as his followers.

Barnes' Notes on the Bible

Not rendering evil for evil - See the Matthew 5:39, Matthew 5:44 notes; Romans 12:17 note.

Or railing for railing - See the notes at 1 Timothy 6:4. Compare Mark 15:29; Luke 23:39.

But contrariwise blessing - In a spirit contrary to this. See the notes at Matthew 5:44.

Knowing that ye are thereunto called, that ye should inherit a blessing - "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love." There is nothing which is better suited to cause our hearts to overflow with benignity, to make us ready to forgive all others when they injure us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing, A man who has a hope of heaven should abound in every virtue. and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbor malice in his bosom? Why should he wish to injure a fellow-worm? How can he?

Jamieson-Fausset-Brown Bible Commentary

9. evil—in deed.

railing—in word.

blessing—your revilers; participle, not a noun after "rendering."

knowing that—The oldest manuscripts read merely, "because."

are—Greek, "were called."

inherit a blessing—not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [Gerhard in Alford]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (1Pe 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (1Pe 3:10) [Bengel].

Matthew Poole's Commentary

Not rendering evil for evil, or railing for railing; not recompensing evil either in words or deeds, Proverbs 24:29: See Poole on "1 Peter 2:3", see Romans 12:14,17,19,21.

But contrariwise blessing; praying for, and, as ye can, doing good to, those that do evil to you, or speak evil of you, Matthew 5:39,44 Lu 16:27,28.

Knowing that ye are thereunto called; either:

1. To bless those that do evil to you, that so by patient bearing of injuries, forbearing private revenge, &c., ye might obtain a blessing. Or:

2. Ye are called hereunto, viz. to inherit a blessing.

Called; in your conversion to the faith of Christ.

That ye should inherit a blessing: this either shows how believers came to partake of the blessing, viz. by way of inheritance; or it implies the perpetuity of it, that, whereas they can exercise their patience in suffering injuries but a little while, their recompence shall be for ever.

A blessing; either:

1. Eternal life, as the greatest blessing: or:

2. The good things of both lives, temporal, spiritual, and eternal mercies, which are all promised to the godly, 1 Timothy 4:8, and which they have by right of inheritance, Psalm 37:11 Matthew 5:5: and this seems to agree with 1 Peter 3:10-12.

Gill's Exposition of the Entire Bible

Not rendering evil for evil,.... Doing an ill thing in return to one that has done ill to you, and in a way of revenge for it; which is contrary to what is before advised to, and which is taking God's prerogative and work out of his hands, whose vengeance is, and which is to be overcome of evil:

or railing for railing; returning ill language to such as have given it, but rather should imitate Christ, who, when he was reviled, reviled not again, 1 Peter 2:23 and whose advice is, instead of returning injuries, blows, or words, to turn to him that smites on the right check the other also and to bless them that curse, do good to them that hate, and pray for them that persecute, Matthew 5:39 and which is here directed to:

but contrariwise blessing; praying for a blessing on them; for if we are to do so for our enemies, for them that hate us, despitefully use and persecute us, as did Christ, Stephen the protomartyr, and the apostles, then much more our fellow Christians who may do us an injury or speak evil of us, or to us: who seem to be chiefly intended: the argument to persuade to it follows,

knowing that ye are thereunto called; referring either to what goes before being called by grace to the discharge of all the above duties exhorted to, and particularly to suffer patiently all injuries and affronts; and instead of making returns in the same way, to bless and pray for those that have hurt us, either by words or deeds; see 1 Peter 2:20 or to what follows, that ye should inherit a blessing; temporal blessing or blessings; for godliness has the promise of this life and godly persons shall not want any good thing; and even while the blessings of others are cursed they have their outward mercies with a blessing, and they are blessings indeed to them; wherefore, the little they may have is better than the large affluence of others: and also spiritual blessing, or blessings; such as peace of conscience, the pardon of all their sins a justifying righteousness adopting grace, all supplies of grace from Christ, his presence and communion with him: and also an eternal one, even life for evermore; called so, because it springs from the free favour, good will, and blessing of God, and which its being an inheritance also shows; and because such that enjoy it are eternally and unspeakably happy.

Geneva Study Bible

{11} Not rendering evil for evil, or railing for railing: but contrariwise blessing; {12} knowing that ye are thereunto called, that ye should inherit a blessing.

(11) We must not only not recompense injury for injury, but we must also recompense them with benefits.

(12) An argument taken by comparison: Seeing that we ourselves are unworthy of so great bountifulness, than forgive one another's faults? And from this verse to the end of the chapter, 1Pe 3:9-22, there is a digression, to exhort us valiantly to bear afflictions.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Peter 3:9. Behaviour towards the hostile world, μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ] the same phrase occurs Romans 12:17, 1 Thessalonians 5:15; comp. Matthew 5:43 ff.

ἢ λοιδορίαν ἀντὶ λοιδορίας] comp. chap. 1 Peter 2:23. Nicol. de Lyra: non reddentes malum pro malo in factis injuriosis, nec maledictam pro maledicta in verbis contentiosis.

τοὐναντίον δὲ εὐλογοῦντες] i.e. in return for κακόν and λοιδορία; εὐλογεῖν in the N. T., when used of man, is equal to bona apprecari, opposed to καταρᾶσθαι; cf. Matthew 5:44; Luke 6:28; Romans 12:14; 1 Corinthians 4:12; Jam 3:9. Taken in this sense (Wiesinger, Brückner, Hofmann[184]), it expresses simply the opposite of the preceding λοιδορίαν ἀντὶ λοιδορίας. It is more in harmony with the context, however, to understand it as referring equally to κακὸν ἀντὶ κακοῦ; in which case it will have a wider sense, and be equivalent to “wishing well and showing kindness by word and deed” (Fronmüller). This is supported by the subsequent εὐλογίαν; nor does the N. T. usage stand in the way, in so far as in 2 Corinthians 9:5-6, at least, εὐλογία denotes something accomplished by human action, though Hofmann strangely seeks to lessen its force by understanding it of “a personal greeting.”

ὅτι εἰς τοῦτο ἐκλήθητε] comp. chap. 1 Peter 2:21.

ἵνα εὐλογίαν κληρονομήσητε] From chap. 1 Peter 2:21 it is natural to take εἰς τοῦτο as referring to what precedes (εὐλογοῦντες) (Oecumenius, Grotius, Calvin, Steiger, de Wette-Brückner, Fronmüller, Reiche, Hofmann, etc.); in which case ἵνα would belong either to εὐλογοῦντες, ὅτι … ἐκλήθητε thus forming a parenthesis, or to ἐκλήθητε. But in the first case the close connection of the clauses is broken, whilst in the second the somewhat inadequate idea arises, that we are called upon to bless, in order that we ourselves may obtain a blessing. It is therefore better to take εἰς τοῦτο with the subsequent ἵνα (Luther, Beza, Bengel, Wiesinger, Schott, etc.); comp. chap. 1 Peter 4:6; John 18:37; Romans 14:9. The consciousness that we, as Christians, are called to obtain a blessing, should be an incitement to us to bring blessing to others; the more so, that otherwise we shall fall short of the blessing to which we are called. On εὐλογίαν Bengel rightly remarks: benedictionem aeternam, cujus primitias jam nunc pii habent. If εἰδότες before ὅτι be the correct reading, it must be taken as in chap. 1 Peter 1:18.

[184] Schott no doubt insists that the blessing of man is accomplished in word only and not in deed, but he does not say whether it means a wish expressed in prayer (bona apprecari), or whether any operation through the word is to be understood, for he renders εὐλογεῖν by “to bestow good in word.” If the former be implied, then it is wrong to say: “that God’s blessing is in truth accompanied by deeds, but man’s must stop short at the word.” If the second, then man’s blessing is also in deed.

Expositor's Greek Testament

1 Peter 3:9. μὴ … κακοῦ, from Romans 12:17; cf. 1 Thessalonians 5:15; Proverbs 20:22, Say not I will recompense evil (LXX τίσομαι τὸν ἐχθρόν): an approximation to Christ’s repeal of the lex talionis (Matthew 5:38 ff.) which Plato first opposed among the Greeks (see Crito., p. 49, with Adam’s note).—λοιδορίαν ἀντὶ λοιδορίας refers to pattern left by Christ (1 Peter 2:23).—τοὐναντίον, contrariwise.—εὐλογοῦντες with λοιδ., 1 Corinthians 4:21; cf. Romans 12:14, εὐλογεῖτε τοὺς διώκοντας Luke 6:28.—ὅτι … κληρονομήσητε, Christians must do as they hope to be done by. They are the new Israel called to inherit blessing in place of the Jews, who are reprobate like Esau; cf. Hebrews 12:17, ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη. So St. Paul reverses the current view which identified the Jews with Isaac and the Gentiles with Ishmael (Galatians 4:22 ff.).

Cambridge Bible for Schools and Colleges

9. not rendering evil for evil] We may probably see in the words a verbal reproduction of the precept of Romans 12:17, 1 Thessalonians 5:15, an echo of the spirit of the teaching of Matthew 5:39. As this clause forbids retaliation in act, so that which follows forbids retaliation in words.

that ye are thereunto called] Better, were called, as referring definitely to the fact and time of their conversion.

that ye should inherit a blessing] It is not without significance that this is given as the reason for not retaliating. God blesses, therefore we should bless. He forgives us, and therefore we should forgive others. Vindictiveness, in any form, whether in word or act, is at variance with the conditions on which that inheritance is offered and involves therefore its certain forfeiture.

Bengel's Gnomen

1 Peter 3:9. Κακὸν, evil) in deed.—λοιδορίαν, railing) in words.—τοὐναντίον, on the contrary) This has reference to railing. For evil is the opposite to those things which occur in the preceding verse.—ὅτι, because) No railing can injure you. Comp. 1 Peter 3:13. You ought to imitate God, who blesses you.—εἰς τοῦτο, unto this) So, for this purpose, that, ch. 1 Peter 4:6.—εὐλογίαν, a blessing) for eternity, the first-fruits of which are enjoyed by the righteous even now. See next verse.

Pulpit Commentary

Verse 9. - Not rendering evil for evil, or railing for railing. St. Peter. like St. Paul (Romans 12:17; 1 Thessalonians 5:15), repeats his Master's teaching in the sermon on the mount (Matthew 5:39). He forbids revenge in word, as well as in deed. But contrariwise blessing. The word "blessing" is not the substantive, but the participle (εὐλογοῦντες), and thus corresponds with the participle "rendering" (comp. Matthew 5:44, "Bless them that curse you"). Knowing that ye are thereunto called; rather, as in the Revised Version, for hereunto were ye called. The word "knowing" is omitted in the best manuscripts (comp. 1 Peter 2:21). Some commentators take these words with the preceding: "Ye were called to bless others, that so ye may inherit a blessing." But, on the whole, it seems better to connect them with the following clause: That ye should inherit a blessing. Christians bless others, not in order that they should inherit a blessing, but because it is God's will and their duty; and that duty follows from the fact that God has made them inheritors of his blessing. "Benedictionem aeternam," says Bengel, "cujus primitias jam nunc pit habent." God has blessed them; therefore they must bless others. 1 Peter 3:9

Vincent's Word Studies

Rendering evil, etc

See Romans 12:17.

Blessing (εὐλογοῦντες)

Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.