Exegetical and Hermeneutical Commentary of 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.
9. not rendering evil for evil ] We may probably see in the words a verbal reproduction of the precept of Rom 12:17, 1Th 5:15, an echo of the spirit of the teaching of Mat 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.
Fuente: The Cambridge Bible for Schools and Colleges
Not rendering evil for evil – See the Mat 5:39, Mat 5:44 notes; Rom 12:17 note.
Or railing for railing – See the notes at 1Ti 6:4. Compare Mar 15:29; Luk 23:39.
But contrariwise blessing – In a spirit contrary to this. See the notes at Mat 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?
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Not rendering evil for evil] Purposing, saying, doing nothing but good; and invariably returning good for evil.
Ye are thereunto called] This is your calling-your business in life, to do good, and to do good for evil, and to implore God’s blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God’s blessing, even life for evermore.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not rendering evil for evil, or railing for railing; not recompensing evil either in words or deeds, Pro 24:29; See Poole on “1Pe 2:3“, see Rom 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, Mat 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, 1Ti 4:8, and which they have by right of inheritance, Psa 37:11; Mat 5:5; and this seems to agree with 1Pe 3:10-12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. evilin deed.
railingin word.
blessingyour revilers;participle, not a noun after “rendering.”
knowing thatThe oldestmanuscripts read merely, “because.”
areGreek, “werecalled.”
inherit a blessingnotonly passive, but also active; receiving spiritual blessing from Godby faith, and in your turn blessing others from love [GERHARDin ALFORD]. “It isnot in order to inherit a blessing that we must bless, but becauseour portion is blessing.” No railing can injure you (1Pe3:13). Imitate God who “blesses” you. The first fruitsof His blessing for eternity are enjoyed by the righteous evennow (1Pe 3:10) [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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, 1Pe 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, Mt 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 1Pe 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.
Fuente: John Gill’s Exposition of the Entire Bible
Not rendering evil for evil ( ). and the present active participle of , to give back. The same phrase in Ro 12:17 and the same idea in 1Th 5:15. Peter may have obtained it from Paul or both from Prov 17:13; Prov 20:22, “an approximation to Christ’s repeal of the (Mt 5:38ff.) which Plato first opposed among the Greeks” (Hart). Common use of for exchange.
Reviling for reviling ( ). Allusion to 2:23 (Christ’s own example).
But contrariwise blessing ( ). Adverbial accusative and crasis ( ) of the neuter article and the adjective (, , opposite, Mt 14:24), “on the contrary.” For (present active participle of ) see Luke 6:28; Rom 12:14 (imperative ).
For hereunto were ye called ( ). See 2:21 for this verb and use of (pointing to the preceding argument).
That ye should inherit a blessing ( ). Purpose clause with and the first aorist active subjunctive of , a plain reference to Esau, who wanted “to inherit the blessing” (Heb 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Ga 4:22ff.).
Fuente: Robertson’s Word Pictures in the New Testament
Rendering evil, etc. See Rom 12:17.
Blessing [] . Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.
Fuente: Vincent’s Word Studies in the New Testament
1) “Not rendering evil for evil.” (Gk. me apodidontes) not giving back — or retaliating with evil for or in response for evil. Such was our Lord’s instruction Mat 5:44.
2) “Or railing for railing.” Our Lord did not even under his greatest trial or testing of life. Mat 26:59-63; Mat 27:12-14; Isa 53:7; Act 8:32.
3) “But contrariwise blessing “ Such was our Lord’s instructions in the sermon on the mount, Mat 5:38-43. He also practiced it in life and on Calvary, as He prayed, “Father forgive them,” Luk 23:34.
4) “Knowing that ye are thereunto called.” (Gk. hoti eis) because unto or with reference to this – to this end, to bless the lost of the world, children of God were called in salvation and to service. Joh 4:35-38; Joh 15:16.
5) “That ye should inherit a blessing.” (hina) In order that you might inherit or become heir to a blessing Rom 8:17; Psa 25:12-13; Mat 5:5.
OVERCOME EVIL WITH GOOD
A traveling salesman was rudely treated by a member of a business concern. He related the humiliating experience to a friend. “And you did nothing about it afterward? A fellow like that should be taught a lesson!” “Yes” said the salesman, “but I’m not here to avenge personal wrongs. I’m on business for my employer.”
We are on business for the One of whom it is written: “Who, when he was reviled, reviled not again; when he suffered, he threatened not” (1Pe 2:23).
–W.B.K.
MAGNANIMOUS GENERAL LEE
Jefferson Davis, President of the Southern Confederacy, asked General Lee’s opinion of a certain officer. General Lee commended him very highly. I am greatly surprised at your commendation of that officer,” said an aide-de-camp to General Lee. “Why, that officer habitually says unkind things about you!” To which General Lee replied, “I understand that the President wanted to know my opinion of this officer, and not that man’s opinion of me!”
__W.B.K.
Fuente: Garner-Howes Baptist Commentary
9 Not rendering evil for evil In these words every kind of revenge is forbidden; for in order to preserve love, we must bear with many things. At the same time he does not speak here of mutual benevolence, but he would have us to endure wrongs, when provoked by ungodly men. And though it is commonly thought that it is an instance of a weak and abject mind, not to avenge injuries, yet it is counted before God as the highest magnanimity. Nor is it indeed enough to abstain from revenge; but Peter requires also that we should pray for those who reproach us; for to bless here means to pray, as it is set in opposition to the second clause. But Peter teaches us in general, that evils are to be overcome by acts of kindness. This is indeed very hard, but we ought to imitate in this case our heavenly Father, who makes his sun to rise on the unworthy. What the sophists imagine to be the meaning, is a futile evasion; for when Christ said, “Love your enemies,” he at the same time confirmed his own doctrine by saying, “That ye might be the children of God.”
Knowing that ye are thereunto called He means that this condition was required of the faithful when they were called by God, that they were not only to be so meek as not to retaliate injuries, but also to bless those who cursed them; and as this condition may seem almost unjust, he calls their attention to the reward; as though he had said, that there is no reason why the faithful should complain, because their wrongs would turn to their own benefit. In short, he shews how much would be the gain of patience; for if we submissively bear injuries, the Lord will bestow on us his blessing.
The verb, κληρονόμειν, to inherit, seems to express perpetuity, as though Peter had said, that the blessing would not be for a short time, but perpetual, if we be submissive in bearing injuries. But God blesses in a way different, from men; for we express our wishes to him, but he confers a blessing on us. And on the other hand, Peter intimates that they who seek to revenge injuries, attempt what will yield them no good, for they thus deprive themselves of God’s blessing.
Fuente: Calvin’s Complete Commentary
6. Toward Revilers 3:912
but contrariwise blessing
Eulogeo (eu, meaning good, well, plus logos, word, discourse): to speak well of. Hence in the New Testament, to bless, ascribe praise or glorification. We should not try to pay them back in their own coin.
for hereunto were ye called that ye should inherit a blessing
This phrase may be taken in two ways: One, you were called to bless others in order that you may, in the future, inherit a blessing (heaven). Two, Christians bless others, not in order that they should inherit a blessing, but because it is Gods will and their duty as Christians to so act; that duty follow from the fact that God has made them inheritors of His blessings . . . God has blessed them, therefore, they must bless others. See comments, 1Pe. 3:10-11.
1Pe. 3:10-12 For,
He that would love life,
And see good days,
Let him refrain his tongue from evil,
And his lips that they speak no guile:
And let him turn away from evil, and do good;
Let him seek peace, and pursue it.
For the eyes of the Lord are upon the righteous,
And His ears unto their supplication:
But the face of the Lord is upon them that do evil.
Expanded Translation
Because,
He who wants (literally, is willing) to love life and enjoy it,
And see good, happy, delightful days,
Let him not use his lips to speak words of guile.
And he must turn aside from (the path of) evil, and must practice good (virtue, right);
He must seek and search for peaceeven chase after it.
For the eyes of the Lord are (favorably) upon the righteous ones
And His ears unto their entreaty (supplication, prayer),
But the face of the Lord is (unfavorably) upon the ones practicing evil.
It seems best to regard 1Pe. 3:10-12 as an illustration of the truth expressed in 1Pe. 3:9; i.e., that those who live righteously are blessed of God.
He that would love life
The word love here, agapao, is assumed by most critics to be used in the sense of enjoy. If then, we would get the most out of life, living it to its fullest and richest extent, we must follow the exhortations of these verses!
And see good days
The word rendered good (agathos), is here evidently used in the sense of happy, delightful, or satisfying.
Let him refrain his tongue from evil
The word, evil, kakos, may mean, among other things, malediction, that is, a curse, a slander.
And his lips that they speak no guile
See the word guile, dolos, defined under 1Pe. 2:1. Would we be truly happy? Would we arise each morning looking forward to the day ahead? Would we make the most out of our lives? God has the formula! His prescription must be taken to find real happiness! He calls for obedience, Then we may
Let our life and lips confess
The Holy Gospel we profess.
let him turn away
The word ekklino (ek, meaning out, out of, etc., plus klino, properly, to slope or bend; to bow down): to deflect, deviate (Rom. 3:12), to decline or turn away from, avoid (Rom. 16:17). The word is sometimes used of one turning away from the right path (Rom. 3:12), and sometimes from the evil path. The exhortation here reminds one of Pro. 4:14-15 :
Enter not into the path of the wicked,
And walk not in the way of evil men.
Avoid it, pass not by it;
Turn from it, and pass on.
Let him seek peace, and pursue it
SEEKzeteo: usually indicates simply to seek, to look for. It is not as strong as the next word.
PURSUEdioko: to put in rapid motion; to pursue; to follow, pursue the direction of. This same word is sometimes rendered persecute in the Scriptures.
This last sentence is evidently climactic. Let him seek peace, even (for so may the word and, kai, be rendered) pursue it. How many of us are looking for peace with the diligence this verse requires? Blessed are the peacemakers (Mat. 5:9).
Fuente: College Press Bible Study Textbook Series
(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 1Pe. 2:23, and Rom. 12:17.)
But contrariwise blessing.No doubt a reminiscence of the Sermon on the Mount (Mat. 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 Act. 3:26; Gal. 3:8; (2) material, in 2Co. 9:5, (Comp. 2Ki. 5:15; Joe. 2:14 : Hag. 2:19.)
Knowing that ye are hereunto called.Comp. 1Pe. 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 1Pe. 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. Gods 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. With such habits of soul, acts contrary to them, as those next named, are easily avoided. Neither the evil deed nor the railing word must be retaliated. See 1Pe 2:23, in the example of Christ.
Blessing This word is not a noun. The apostle means blessing them who injure and revile us. So taught our Lord. Luk 6:28.
Thereunto The blessing of enemies.
Inherit In the day of judgment. See our notes on Mat 25:34.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Not rendering evil for evil, or reviling for reviling; but rather to the contrary, blessing; for to this you were called, that you should inherit a blessing.’
We are not to combat evil with evil, nor to revile those who revile us (compare 1Pe 2:22-23), but are rather to respond to evil with good, and to reviling with blessing (speaking well of and hoping for the best for them), and this even in circumstances where the response will simply be further evil and reviling. We are not to sink to the level of our adversaries, but are to demonstrate the love of Christ in all our words and behaviour, expecting nothing in return. For this is what we have been called to be, those who follow in His steps and are like Him in all that we say and do.
And by doing this we will ‘inherit a blessing’, both now because of the joy, openness and peace that it will bring in our lives as we are at peace with God and with each other, with God speaking well of us, and in the future when we receive our inheritance, incorruptible and undefiled and that does not fade away which is reserved for us in Heaven (1Pe 1:4-5).
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 3:9. Knowing that ye are thereunto called, “As knowing that ye are called into the Christian church, that you might return good for evil, and in consequence of that, inherit a blessing.” Heylin renders the clause, For ye know that your vocation obliges you to this, that you yourselves may enjoy the benediction of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 3:9 . Behaviour towards the hostile world, ] the same phrase occurs Rom 12:17 , 1Th 5:15 ; comp. Mat 5:43 ff.
] comp. chap. 1Pe 2:23 . Nicol. de Lyra: non reddentes malum pro malo in factis injuriosis, nec maledictam pro maledicta in verbis contentiosis.
] i.e. in return for and ; in the N. T., when used of man , is equal to bona apprecari, opposed to ; cf. Mat 5:44 ; Luk 6:28 ; Rom 12:14 ; 1Co 4:12 ; Jas 3:9 . Taken in this sense (Wiesinger, Brckner, Hofmann [184] ), it expresses simply the opposite of the preceding . It is more in harmony with the context, however, to understand it as referring equally to ; in which case it will have a wider sense, and be equivalent to “wishing well and showing kindness by word and deed” (Fronmller). This is supported by the subsequent ; nor does the N. T. usage stand in the way, in so far as in 2Co 9:5-6 , at least, denotes something accomplished by human action, though Hofmann strangely seeks to lessen its force by understanding it of “a personal greeting.”
] comp. chap. 1Pe 2:21 .
] From chap. 1Pe 2:21 it is natural to take as referring to what precedes ( ) (Oecumenius, Grotius, Calvin, Steiger, de Wette-Brckner, Fronmller, Reiche, Hofmann, etc.); in which case would belong either to , thus forming a parenthesis, or to . 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 with the subsequent (Luther, Beza, Bengel, Wiesinger, Schott, etc.); comp. chap. 1Pe 4:6 ; Joh 18:37 ; Rom 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 Bengel rightly remarks: benedictionem aeternam, cujus primitias jam nunc pii habent. If before be the correct reading, it must be taken as in chap. 1Pe 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 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 9. Railing for railing ] Convitium convitio regerere, quid aliud est quam lutum luto purgare? saith one. To render railing for railing, is to think to wash off dirt with dirt.
That ye should inherit a blessing ] Blessings by words, properly, . They that will speak good words to men, shall hear good words from God; they shall have his good word for them in all places, and in the hearts of their greatest enemies, as Jacob and Job had.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] not giving back [to others] evil for evil, or reproach for reproach (“non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis.” Lyra), nay rather (the sharpens the contrast more than : see above, on ch. 1Pe 2:23 ) on the contrary, blessing (scil., the evil doer or speaker. The word blessing , in E. V., is liable to be, and generally is, mistaken for the substantive ): because to this and (viz. that which follows with , as in ch. 1Pe 4:6 ; not as c., Grot., Calv., Steiger, De Wette, al., that which has gone before, which would leave a very lame connexion of the sentence: see below) ye were called (by God), that ye might inherit blessing (“qui cleste regnum aliquando hereditare debent, illi sunt benedicti ac filii benedictionis, non solum passive sed etiam active, benedictionem spiritualem a Deo per fidem recipientes et vicissim aliis ex caritate benedicentes.” Gerhard. And this is obviously the right connexion; for, as Wies. remarks, it is not in order to inherit a blessing that we must bless; but because our portion is, blessing: and the reasoning is much as in Eph 4:32 , ).
Fuente: Henry Alford’s Greek Testament
1Pe 3:9 . , from Rom 12:17 ; cf. 1Th 5:15 ; Pro 20:22 , Say not I will recompense evil (LXX ): an approximation to Christ’s repeal of the lex talionis (Mat 5:38 ff.) which Plato first opposed among the Greeks (see Crito. , p. 49, with Adam’s note). refers to pattern left by Christ (1Pe 2:23 ). , contrariwise . with ., 1Co 4:21 ; cf. Rom 12:14 , Luk 6:28 . , 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. Heb 12:17 , . So St. Paul reverses the current view which identified the Jews with Isaac and the Gentiles with Ishmael (Gal 4:22 ff.).
Fuente: The Expositors Greek Testament by Robertson
evil. App-128.
railing. Greek. loidoria. See 1Ti 5:14. Compare 1Pe 2:23. 1Co 5:11.
contrariwise. See 2Co 2:7.
knowing. The texts omit and read “for ye”, &c.
are = were.
thereunto = unto (App-104.) this.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] not giving back [to others] evil for evil, or reproach for reproach (non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis. Lyra), nay rather (the sharpens the contrast more than : see above, on ch. 1Pe 2:23) on the contrary, blessing (scil., the evil doer or speaker. The word blessing, in E. V., is liable to be, and generally is, mistaken for the substantive ): because to this and (viz. that which follows with , as in ch. 1Pe 4:6; not as c., Grot., Calv., Steiger, De Wette, al., that which has gone before, which would leave a very lame connexion of the sentence: see below) ye were called (by God), that ye might inherit blessing (qui cleste regnum aliquando hereditare debent, illi sunt benedicti ac filii benedictionis, non solum passive sed etiam active, benedictionem spiritualem a Deo per fidem recipientes et vicissim aliis ex caritate benedicentes. Gerhard. And this is obviously the right connexion; for, as Wies. remarks, it is not in order to inherit a blessing that we must bless; but because our portion is, blessing: and the reasoning is much as in Eph 4:32, ).
Fuente: The Greek Testament
1Pe 3:9. , evil) in deed.-, railing) in words.-, on the contrary) This has reference to railing. For evil is the opposite to those things which occur in the preceding verse.-, because) No railing can injure you. Comp. 1Pe 3:13. You ought to imitate God, who blesses you.- , unto this) So, for this purpose, that, ch. 1Pe 4:6.-, a blessing) for eternity, the first-fruits of which are enjoyed by the righteous even now. See next verse.
Fuente: Gnomon of the New Testament
rendering: 1Pe 2:20-23, Pro 17:13, Pro 20:22, Mat 5:39, Mat 5:44, Luk 6:27-29, Rom 12:14, Rom 12:17, Rom 12:19-21, 1Co 4:12, 1Co 4:13, Eph 4:32, 1Th 5:15
called: 1Pe 2:21, 1Pe 5:10, Rom 8:28, Rom 8:30
that: Mat 19:29, Mat 25:34, Mar 10:17, Luk 10:25, Luk 18:18
Reciprocal: Gen 42:25 – and thus Gen 50:21 – I will nourish Lev 9:22 – his hand Jos 7:19 – My son Jdg 1:15 – a blessing 1Sa 17:29 – General 1Sa 25:21 – Surely Job 31:30 – have Psa 3:8 – thy blessing Psa 24:5 – receive Psa 115:15 – blessed Pro 26:4 – General Pro 31:26 – in her Mat 5:22 – Whosoever Mat 26:52 – Put Luk 6:28 – Bless Luk 9:55 – Ye know Luk 23:34 – Father Joh 13:34 – That ye love Joh 17:21 – they all Act 3:26 – sent Act 26:25 – I am not Rom 12:10 – kindly Rom 12:21 – General 1Co 1:10 – that ye 1Co 6:7 – Why Eph 1:11 – we Eph 1:18 – his calling Eph 4:1 – vocation Phi 2:2 – that 1Th 2:12 – who 1Ti 6:12 – whereunto Jam 3:10 – of 1Pe 1:4 – an 2Pe 1:3 – called Rev 21:7 – inherit
Fuente: The Treasury of Scripture Knowledge
1Pe 3:9. The first half of this verse means not to return evil for evil, but to return good for evil. It is the same thought that Paul teaches in Rom 12:19-21. Ye are thereunto called. When the Gospel call was made to them it was with the understanding they would conduct themselves after this manner. Disciples must be willing to bless (do good) their brethren in Christ if they expect to inherit a blessing from Him.
Fuente: Combined Bible Commentary
1Pe 3:9. not rendering evil for evil. The transition from the duties of Christians toward each other to their duties in relation to their adversaries is made easily through the last-named grace. An undue esteem of ourselves is inconsistent either with the oneness of mind and feeling which makes genuine brotherliness, or with the Christian law of overcoming evil with good. Humble-mindedness is essential both to true gentleness of love and to true patience under injuries(Alford).
or railing for railing; rather, reviling for reviling, as in 1Pe 2:23; but contrariwise blessing, i.e nay rather, on the contrary, blessing them; for the word is a participle, not a noun. Peter seems to have in mind here his Lords words in the Sermon on the Mount (Mat 5:44). It is not necessary, therefore, to go beyond what is meant there, or to assert for the term blessing here the sense of expressing kindness in the form of deed as well as word. The blessing denoted by this verb is usually contrasted with cursing or the like (Luk 6:28; Rom 12:14; 1Co 4:12; Jas 3:9; as well as Mat 5:44). The return which we are to render for injury done us, whether in the form of the evil deed or the reviling word, is to desire and pray for the good of the injurers.
because hereunto were ye called. On the ground of the best ancient authorities we must drop the knowing which is inserted in the A. V., and read as above, with the Revised Version, only that because represents the original more fairly than the for of that Version. The man who once was quick enough to take the law of retaliation into his own hand, meeting deed of violence with deed of violence, and taunts and accusations with cursing and swearing, as in the case of the high priests servant and that of the bystanders in the court (Mat 26:51; Mat 26:73-74), now preaches a revenge which consists not only in patient endurance of wrong, but in endeavouring to win Gods favour for the wrong-doers. And this he does on the high ground that anything short of this is inconsistent with our Christian vocation itself. The duty which was formerly enjoined on slaves by an appeal to Christs example (chap. 1Pe 2:23), is now repeated as a duty applicable to all Christians, and as involved in the Divine call which first makes us Christians. That call, too, is again expressed as a definite event of the past, carrying with it once for all, and from the very beginning of the Christian life, all that Peter would now pledge us to.
in order that ye might inherit a blessing; or better, simply, inherit blessing. How does this final clause stand related to the others? The point will be somewhat different according as we take the hereunto to refer to what precedes it or to what follows it. Some suppose the hereunto to refer to the contrariwise blessing them; in which case the sense will be that, when they were called to be Christians, they were called also to the duty of blessing those who did them wrong, and they were called to this with the view of obtaining blessing for themselves. In favour of this construction (which is supported by such exegetes as Calvin, de Wette, Hofmann, etc.) we have the analogous use of hereunto in chap. 1Pe 2:21. Others take it to refer to the con-tents of the final clause itself; in which case the idea is that Christians were called hereunto, namely, to an inheritance of blessing for themselves. In favour of this view (which is supported by Alford, Huther, Luther, Bengel, Schott, etc.) it is argued that it is more biblical, and more in harmony in particular with Pauls reasoning in Eph 4:32, to say that we ought to bless others because we ourselves have blessing, than to say that we are to bless others in order that we may ourselves get blessing. Peters use of the formula hereunto, and the consideration that the inheritance of blessing which is spoken of here is more naturally taken, as is the case with so many of Peters phrases, to point mainly to the final, future inheritance of which the present is but a foretaste, give the advantage to the former construction. On either view we have an idea thoroughly pertinent to the subject. On the second the point of the exhortation is that the blessing of which Christians are heirs is one not of merit but only of Gods grace, and this surely should make it natural for them to exhibit a corresponding attitude to those who deserve nothing at their hands, but on the contrary wrong them. On the first the point is a still deeper onenamely, that it is Gods purpose, indeed, that Christians should have good, but in order to have good, they must be good; hence He called them to be good (in this way, as well as others, of laying aside the evil impulses of nature) in order that the heritage which is designed for them might come to be theirs actually, and theirs as a heritage of blessing. This is in harmony, too, with the Old Testament conceptions of life and good which are next introduced.
Fuente: A Popular Commentary on the New Testament
3:9 {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.
Fuente: Geneva Bible Notes
Like Jesus and Paul, Peter urged his readers not to take revenge. We should return positive good deeds for evil ones (1Pe 2:23; cf. Mat 5:9; Rom 12:9-18; 1Co 4:12; 1Th 5:15).
"As Christians we can live on one of three levels. We can return evil for good, which is the satanic level. We can return good for good and evil for evil, which is the human level. Or, we can return good for evil, which is the divine level. Jesus is the perfect example of this latter approach (1Pe 2:21-23)." [Note: Wiersbe, 2:412.]
The ground for the Christian’s good will to others, even our enemies, is the mercy we receive from God. God blessed us when we were His enemies (Rom 5:10). Our blessing (Gr. eulogein, lit. to speak well) may be verbal or tangible. Peter’s reference to inheriting a blessing reminds us of the inheritance he spoke of earlier and urged us to keep in view (1Pe 1:4). However, God will give us this part of our inheritance only if we faithfully do His will (cf. Heb 12:17).
The type of relationship in which we return insult for insult is one that intends to hurt the other person with remarks or actions. This approach springs from an unforgiving and hardened heart attitude. We can insult another person by hiding (the quiet method) or by hurling verbal or physical abuse (the noisy method). An insult can lead another person to clam up or to blow up. Both claming up and blowing up produce bitterness and isolation. The insult for insult response often occurs when two people develop habits of reacting in certain ways in certain similar situations. Therefore it is often helpful to analyze the circumstances that seem to produce this response inevitably.
The blessing for insult response, however, is one in which we react kindly when we suffer ill treatment. It springs from an attitude of forgiveness. It has its focus on God and the promises of His Word. Instead of reacting in anger, we respond with forgiveness. The consequences of taking this approach in interpersonal relationships are getting a blessing, having a full life, and walking with God (1Pe 3:9-12).
How does one give a blessing instead of an insult? We refrain from speaking evil, walk away from it, do positive good, and seek to make peace rather than trouble (1Pe 3:10-12). Our attitude is crucial. What kind of relationship will you seek to develop and maintain with your mate? The insult for insult type results in isolation, but the blessing for insult type results in oneness in marriage. [Note: Family Life . . ., pp. 145-48.]