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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>1 Peter 3:9 Commentaries: not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader.js'></script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/1_peter/3-9.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/1_peter/3-9.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > 1 Peter 3:9</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../1_peter/3-8.htm" title="1 Peter 3:8">◄</a> 1 Peter 3:9 <a href="../1_peter/3-10.htm" title="1 Peter 3:10">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.</div><div id="jump">Jump to: <a href="/commentaries/alford/1_peter/3.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/1_peter/3.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/1_peter/3.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/1_peter/3.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/1_peter/3.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/1_peter/3.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/1_peter/3.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/1_peter/3.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/1_peter/3.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/1_peter/3.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/1_peter/3.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/1_peter/3.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/1_peter/3.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/1_peter/3.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/1_peter/3.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/1_peter/3.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/1_peter/3.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/1_peter/3.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/1_peter/3.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/1_peter/2-24.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/1_peter/3.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/1_peter/3.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/1_peter/3.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/1_peter/3.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/1_peter/3.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/1_peter/3.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/1_peter/3.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/1_peter/3.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/1_peter/3.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/1_peter/3.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/1_peter/3.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/1_peter/3.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/1_peter/3.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/1_peter/3.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/1_peter/3.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/1_peter/3.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/1_peter/3.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/1_peter/3.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/1_peter/3.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/1_peter/3.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/1_peter/3.htm">Ellicott's Commentary for English Readers</a></div>(9) <span class= "bld">Not rendering.</span>—So far St. Peter has been speaking of <span class= "ital">internal</span> 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 <span class= "ital">provoke</span> a retort! “Evil,” in act; “railing,” in word. (See <a href="/1_peter/2-23.htm" title="Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judges righteously:">1Peter 2:23</a>, and <a href="/romans/12-17.htm" title="Recompense to no man evil for evil. Provide things honest in the sight of all men.">Romans 12:17</a>.)<p><span class= "bld">But contrariwise blessing.</span>—No doubt a reminiscence of the Sermon on the Mount (<a href="/matthew/5-44.htm" title="But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which spitefully use you, and persecute you;">Matthew 5:44</a>). 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 <span class= "ital">language</span> used against the Christians, “blessing” may perhaps involve the opposite of unkind <span class= "ital">action</span> as well. It is used for the conferring of <span class= "ital">benefits</span>: (1) spiritual, in <a href="/acts/3-26.htm" title="To you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.">Acts 3:26</a>; <a href="/galatians/3-8.htm" title="And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In you shall all nations be blessed.">Galatians 3:8</a>; (2) material, in <a href="/2_corinthians/9-5.htm" title="Therefore I thought it necessary to exhort the brothers, that they would go before to you, and make up beforehand your bounty, whereof you had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.">2Corinthians 9:5</a>, (Comp. <a href="/2_kings/5-15.htm" title="And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray you, take a blessing of your servant.">2Kings 5:15</a>; <a href="/joel/2-14.htm" title="Who knows if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering to the LORD your God?">Joel 2:14</a> : <a href="/haggai/2-19.htm" title="Is the seed yet in the barn? yes, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, has not brought forth: from this day will I bless you.">Haggai 2:19</a>.)<p><span class= "bld">Knowing that ye are hereunto called.</span>—Comp. <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1Peter 2:21</a>. It should be, <span class= "ital">were called, </span>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 <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1Peter 2:21</a> 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.”<p><span class= "bld">That ye should inherit a blessing.</span>—Rather, <span class= "ital">in</span> <span class= "ital">order that ye may inherit a blessing.</span> 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.”<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/1_peter/3.htm">Matthew Henry's Concise Commentary</a></div>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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/1_peter/3.htm">Barnes' Notes on the Bible</a></div>Not rendering evil for evil - See the <a href="http://biblehub.com/matthew/5-39.htm">Matthew 5:39</a>, <a href="/matthew/5-44.htm">Matthew 5:44</a> notes; <a href="/romans/12-17.htm">Romans 12:17</a> note.<p>Or railing for railing - See the notes at <a href="/1_timothy/6-4.htm">1 Timothy 6:4</a>. Compare <a href="/mark/15-29.htm">Mark 15:29</a>; <a href="/luke/23-39.htm">Luke 23:39</a>.<p>But contrariwise blessing - In a spirit contrary to this. See the notes at <a href="/matthew/5-44.htm">Matthew 5:44</a>.<p>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? <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/1_peter/3.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>9. evil—in deed.<p>railing—in word.<p>blessing—your revilers; participle, not a noun after "rendering."<p>knowing that—The oldest manuscripts read merely, "because."<p>are—Greek, "were called."<p>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].<div class="vheading2"><a href="/commentaries/poole/1_peter/3.htm">Matthew Poole's Commentary</a></div> <span class="bld">Not rendering evil for evil, or railing for railing; </span> not recompensing evil either in words or deeds, <span class="bld"><a href="/proverbs/24-29.htm" title="Say not, I will do so to him as he has done to me: I will render to the man according to his work.">Proverbs 24:29</a></span>: <span class="bld">See Poole on "<a href="/1_peter/2-3.htm" title="If so be you have tasted that the Lord is gracious.">1 Peter 2:3</a>"</span>, see <span class="bld"><a href="/romans/12-14.htm" title="Bless them which persecute you: bless, and curse not.">Romans 12:14</a>,17,19,21</span>. <span class="p"><br /><br /></span><span class="bld">But contrariwise blessing; </span> praying for, and, as ye can, doing good to, those that do evil to you, or speak evil of you, <span class="bld"><a href="/matthew/5-39.htm" title="But I say to you, That you resist not evil: but whoever shall smite you on your right cheek, turn to him the other also.">Matthew 5:39</a>,44 Lu 16:27,28</span>. <span class="p"><br /><br /></span><span class="bld">Knowing that ye are thereunto called; </span> either: <span class="p"><br /><br /></span>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: <span class="p"><br /><br /></span>2. Ye are called hereunto, viz. to inherit a blessing. <span class="p"><br /><br /></span><span class="bld">Called; </span> in your conversion to the faith of Christ. <span class="p"><br /><br /></span><span class="bld">That ye should inherit a blessing:</span> 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. <span class="p"><br /><br /></span><span class="bld">A blessing; </span> either: <span class="p"><br /><br /></span>1. Eternal life, as the greatest blessing: or: <span class="p"><br /><br /></span>2. The good things of both lives, temporal, spiritual, and eternal mercies, which are all promised to the godly, <span class="bld"><a href="/1_timothy/4-8.htm" title="For bodily exercise profits little: but godliness is profitable to all things, having promise of the life that now is, and of that which is to come.">1 Timothy 4:8</a></span>, and which they have by right of inheritance, <span class="bld"><a href="/psalms/37-11.htm" title="But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.">Psalm 37:11</a> <a href="/matthew/5-5.htm" title="Blessed are the meek: for they shall inherit the earth.">Matthew 5:5</a></span>: and this seems to agree with <span class="bld"><a href="/context/1_peter/3-10.htm" title="For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:...">1 Peter 3:10-12</a></span>. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/1_peter/3.htm">Gill's Exposition of the Entire Bible</a></div>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: <p>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, <a href="/1_peter/2-23.htm">1 Peter 2:23</a> 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, <a href="/matthew/5-39.htm">Matthew 5:39</a> and which is here directed to: <p>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, <p>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 <a href="/1_peter/2-20.htm">1 Peter 2:20</a> 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. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/1_peter/3.htm">Geneva Study Bible</a></div><span class="cverse2"><span class="cverse3">{11}</span> Not rendering evil for evil, or railing for railing: but contrariwise blessing; <span class="cverse3">{12}</span> knowing that ye are thereunto called, that ye should inherit a blessing.</span><p>(11) We must not only not recompense injury for injury, but we must also recompense them with benefits.<p>(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.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/1_peter/3.htm">Meyer's NT Commentary</a></div><a href="/1_peter/3-9.htm" title="Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that you are thereunto called, that you should inherit a blessing.">1 Peter 3:9</a>. Behaviour towards the hostile world, <span class="greekheb">μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ</span>] the same phrase occurs <a href="/romans/12-17.htm" title="Recompense to no man evil for evil. Provide things honest in the sight of all men.">Romans 12:17</a>, <a href="/1_thessalonians/5-15.htm" title="See that none render evil for evil to any man; but ever follow that which is good, both among yourselves, and to all men.">1 Thessalonians 5:15</a>; comp. <a href="/matthew/5-43.htm" title="You have heard that it has been said, You shall love your neighbor, and hate your enemy.">Matthew 5:43</a> ff.<span class="p"><br /><br /></span><span class="greekheb">ἢ λοιδορίαν ἀντὶ λοιδορίας</span>] comp. chap. <a href="/1_peter/2-23.htm" title="Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judges righteously:">1 Peter 2:23</a>. Nicol. de Lyra: non reddentes malum pro malo in <span class="ital">factis</span> injuriosis, nec maledictam pro maledicta in <span class="ital">verbis</span> contentiosis.<span class="p"><br /><br /></span><span class="greekheb">τοὐναντίον δὲ εὐλογοῦντες</span>] <span class="ital">i.e.</span> in return for <span class="greekheb">κακόν</span> and <span class="greekheb">λοιδορία</span>; <span class="greekheb">εὐλογεῖν</span> in the N. T., when used of <span class="ital">man</span>, is equal to bona apprecari, opposed to <span class="greekheb">καταρᾶσθαι</span>; cf. <a href="/matthew/5-44.htm" title="But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which spitefully use you, and persecute you;">Matthew 5:44</a>; <a href="/luke/6-28.htm" title="Bless them that curse you, and pray for them which spitefully use you.">Luke 6:28</a>; <a href="/romans/12-14.htm" title="Bless them which persecute you: bless, and curse not.">Romans 12:14</a>; <a href="/1_corinthians/4-12.htm" title="And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it:">1 Corinthians 4:12</a>; <a href="/james/3-9.htm" title="Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.">Jam 3:9</a>. Taken in this sense (Wiesinger, Brückner, Hofmann[184]), it expresses simply the opposite of the preceding <span class="greekheb">λοιδορίαν ἀντὶ λοιδορίας</span>. It is more in harmony with the context, however, to understand it as referring equally to <span class="greekheb">κακὸν ἀντὶ κακοῦ</span>; 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 <span class="greekheb">εὐλογίαν</span>; nor does the N. T. usage stand in the way, in so far as in <a href="/context/2_corinthians/9-5.htm" title="Therefore I thought it necessary to exhort the brothers, that they would go before to you, and make up beforehand your bounty, whereof you had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness....">2 Corinthians 9:5-6</a>, at least, <span class="greekheb">εὐλογία</span> denotes something accomplished by human action, though Hofmann strangely seeks to lessen its force by understanding it of “a personal greeting.”<span class="p"><br /><br /></span><span class="greekheb">ὅτι εἰς τοῦτο ἐκλήθητε</span>] comp. chap. <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1 Peter 2:21</a>.<span class="p"><br /><br /></span><span class="greekheb">ἵνα εὐλογίαν κληρονομήσητε</span>] From chap. <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1 Peter 2:21</a> it is natural to take <span class="greekheb">εἰς τοῦτο</span> as referring to what precedes (<span class="greekheb">εὐλογοῦντες</span>) (Oecumenius, Grotius, Calvin, Steiger, de Wette-Brückner, Fronmüller, Reiche, Hofmann, etc.); in which case <span class="greekheb">ἵνα</span> would belong either to <span class="greekheb">εὐλογοῦντες</span>, <span class="greekheb">ὅτι</span> … <span class="greekheb">ἐκλήθητε</span> thus forming a parenthesis, or to <span class="greekheb">ἐκλήθητε</span>. 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, <span class="ital">in order that</span> we ourselves may obtain a blessing. It is therefore better to take <span class="greekheb">εἰς τοῦτο</span> with the subsequent <span class="greekheb">ἵνα</span> (Luther, Beza, Bengel, Wiesinger, Schott, etc.); comp. chap. <a href="/1_peter/4-6.htm" title="For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.">1 Peter 4:6</a>; <a href="/john/18-37.htm" title="Pilate therefore said to him, Are you a king then? Jesus answered, You say that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. Every one that is of the truth hears my voice.">John 18:37</a>; <a href="/romans/14-9.htm" title="For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.">Romans 14:9</a>. 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 <span class="greekheb">εὐλογίαν</span> Bengel rightly remarks: benedictionem aeternam, cujus primitias jam nunc pii habent. If <span class="greekheb">εἰδότες</span> before <span class="greekheb">ὅτι</span> be the correct reading, it must be taken as in chap. <a href="/1_peter/1-18.htm" title="For as much as you know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;">1 Peter 1:18</a>.<span class="p"><br /><br /></span>[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 <span class="greekheb">εὐλογεῖν</span> 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.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/1_peter/3.htm">Expositor's Greek Testament</a></div><a href="/1_peter/3-9.htm" title="Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that you are thereunto called, that you should inherit a blessing.">1 Peter 3:9</a>. <span class="greekheb">μὴ</span> … <span class="greekheb">κακοῦ</span>, from <a href="/romans/12-17.htm" title="Recompense to no man evil for evil. Provide things honest in the sight of all men.">Romans 12:17</a>; <span class="ital">cf.</span> <a href="/1_thessalonians/5-15.htm" title="See that none render evil for evil to any man; but ever follow that which is good, both among yourselves, and to all men.">1 Thessalonians 5:15</a>; <a href="/proverbs/20-22.htm" title="Say not you, I will recompense evil; but wait on the LORD, and he shall save you.">Proverbs 20:22</a>, <span class="ital">Say not I will recompense evil</span> (LXX <span class="greekheb">τίσομαι τὸν ἐχθρόν</span>): an approximation to Christ’s repeal of the <span class="ital">lex talionis</span> (<a href="/matthew/5-38.htm" title="You have heard that it has been said, An eye for an eye, and a tooth for a tooth:">Matthew 5:38</a> ff.) which Plato first opposed among the Greeks (see <span class="ital">Crito.</span>, p. 49, with Adam’s note).—<span class="greekheb">λοιδορίαν ἀντὶ λοιδορίας</span> refers to pattern left by Christ (<a href="/1_peter/2-23.htm" title="Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judges righteously:">1 Peter 2:23</a>).—<span class="greekheb">τοὐναντίον</span>, <span class="ital">contrariwise</span>.—<span class="greekheb">εὐλογοῦντες</span> with <span class="greekheb">λοιδ</span>., <a href="/1_corinthians/4-21.htm" title="What will you? shall I come to you with a rod, or in love, and in the spirit of meekness?">1 Corinthians 4:21</a>; <span class="ital">cf.</span> <a href="/romans/12-14.htm" title="Bless them which persecute you: bless, and curse not.">Romans 12:14</a>, <span class="greekheb">εὐλογεῖτε τοὺς διώκοντας</span> <a href="/luke/6-28.htm" title="Bless them that curse you, and pray for them which spitefully use you.">Luke 6:28</a>.—<span class="greekheb">ὅτι</span> … <span class="greekheb">κληρονομήσητε</span>, 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; <span class="ital">cf.</span> <a href="/hebrews/12-17.htm" title="For you know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.">Hebrews 12:17</a>, <span class="greekheb">ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη</span>. So St. Paul reverses the current view which identified the Jews with Isaac and the Gentiles with Ishmael (<a href="/galatians/4-22.htm" title="For it is written, that Abraham had two sons, the one by a female slave, the other by a free woman.">Galatians 4:22</a> ff.).<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/1_peter/3.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">9</span>. <span class="ital">not rendering evil for evil</span>] We may probably see in the words a verbal reproduction of the precept of <a href="/romans/12-17.htm" title="Recompense to no man evil for evil. Provide things honest in the sight of all men.">Romans 12:17</a>, <a href="/1_thessalonians/5-15.htm" title="See that none render evil for evil to any man; but ever follow that which is good, both among yourselves, and to all men.">1 Thessalonians 5:15</a>, an echo of the spirit of the teaching of <a href="/matthew/5-39.htm" title="But I say to you, That you resist not evil: but whoever shall smite you on your right cheek, turn to him the other also.">Matthew 5:39</a>. As this clause forbids retaliation in act, so that which follows forbids retaliation in words.<span class="p"><br /><br /></span><span class="ital">that ye are thereunto called</span>] Better, <span class="bld">were called</span>, as referring definitely to the fact and time of their conversion.<span class="p"><br /><br /></span><span class="ital">that ye should inherit a blessing</span>] 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.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/1_peter/3.htm">Bengel's Gnomen</a></div><a href="/1_peter/3-9.htm" title="Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that you are thereunto called, that you should inherit a blessing.">1 Peter 3:9</a>. <span class="greekheb">Κακὸν</span>, <span class="ital">evil</span>) in deed.—<span class="greekheb">λοιδορίαν</span>, <span class="ital">railing</span>) in words.—<span class="greekheb">τοὐναντίον</span>, <span class="ital">on the contrary</span>) This has reference to <span class="ital">railing</span>. For evil is the opposite to those things which occur in the preceding verse.—<span class="greekheb">ὅτι</span>, <span class="ital">because</span>) No <span class="ital">railing</span> can injure you. Comp. <a href="/1_peter/3-13.htm" title="And who is he that will harm you, if you be followers of that which is good?">1 Peter 3:13</a>. You ought to imitate God, who <span class="ital">blesses</span> you.—<span class="greekheb">εἰς τοῦτο</span>, <span class="ital">unto this</span>) So, <span class="ital">for this purpose, that</span>, ch. <a href="/1_peter/4-6.htm" title="For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.">1 Peter 4:6</a>.—<span class="greekheb">εὐλογίαν</span>, <span class="ital">a blessing</span>) for eternity, the first-fruits of which are enjoyed by the righteous even now. See next verse.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/1_peter/3.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">Not rendering evil for evil, or railing for railing</span>. St. Peter. like St. Paul (<a href="/romans/12-17.htm">Romans 12:17</a>; <a href="/1_thessalonians/5-15.htm">1 Thessalonians 5:15</a>), repeats his Master's teaching in the sermon on the mount (<a href="/matthew/5-39.htm">Matthew 5:39</a>). He forbids revenge in word, as well as in deed. <span class="cmt_word">But contrariwise blessing</span>. The word "blessing" is not the substantive, but the participle (<span class="greek">εὐλογοῦντες</span>), and thus corresponds with the participle "rendering" (comp. <a href="/matthew/5-44.htm">Matthew 5:44</a>, "Bless them that curse you"). <span class="cmt_word">Knowing</span> <span class="cmt_word">that ye are thereunto called;</span> rather<span class="cmt_word">,</span> as in the Revised Version, <span class="accented">for hereunto were ye called.</span> The word "knowing" is omitted in the best manuscripts (comp. <a href="/1_peter/2-21.htm">1 Peter 2:21</a>). 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: <span class="cmt_word">That ye should inherit a blessing.</span> 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<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/1_peter/3.htm">Vincent's Word Studies</a></div>Rendering evil, etc<p>See <a href="/romans/12-17.htm">Romans 12:17</a>.<p>Blessing (εὐλογοῦντες)<p>Not a noun governed by rendering, but a participle. 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