1 Peter 3:9

3:9 and he grant you his blessing: By blessing others, we receive a blessing from God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 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. 1Pe 3:13. You ought to imitate God, who blesses you.—εἰς τοῦτο, unto this) So, for this purpose, that, ch. 1Pe 4:6.—εὐλογίαν, a blessing) for eternity, the first-fruits of which are enjoyed by the righteous even now. See next verse.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_3:9. Behaviour towards the hostile world, μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ] the same phrase occurs Rom_12:17, 1Th_5:15; comp. Mat_5:43 ff.

ἢ λοιδορίαν ἀντὶ λοιδορίας] comp. chap. 1Pe_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. Mat_5:44; Luk_6:28; Rom_12:14; 1Co_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 2Co_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. 1Pe_2:21.

ἵνα εὐλογίαν κληρονομήσητε] From chap. 1Pe_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. 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 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. 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 εὐλογεῖν by to bestow good in word. If the former be implied, then it is wrong to say: that Gods blessing is in truth accompanied by deeds, but mans must stop short at the word. If the second, then mans blessing is also in deed.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 3:9 . μὴ … κακοῦ , from Rom 12:17 ; cf. 1Th 5:15 ; Pro 20:22 , Say not I will recompense evil (LXX τίσομαι τὸν ἐχθρόν ): 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). λοιδορίαν ἀντὶ λοιδορίας refers to pattern left by Christ (1Pe 2:23 ). τοὐναντίον , contrariwise . εὐλογοῦντες with λοιδ ., 1Co 4:21 ; cf. Rom 12:14 , εὐλογεῖτε τοὺς διώκοντας Luk 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. Heb 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 (Gal 4:22 ff.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

An argument taken of comparison: Seeing that we ourselves are called of God whom we offend so often, to so great a benefit (so far is he from revenging the injuries which we do unto him) shall we rather make ourselves unworthy of so great bountifulness, than forgive one another’s faults? And from this verse to the end of the chapter, there is a digression or going from the matter he is in hand with, to exhort us valiantly to bear afflictions.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Pe1 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (Pe1 3:10) [BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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. 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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Pe1 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, Mat 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 Pe1 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, ευλογιαν. 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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?

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Not rendering evil for evil, or railing for railing. St. Peter. like St. Paul (Rom_12:17; 1Th_5:15) repeats his Master"s teaching in the sermon on the mount. (Mat_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 (eujlogountev), and thus corresponds with the participle "rendering". (Mat_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. 1Pe_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.

Vers. 9-17.

The conduct becoming the Christian towards his persecutors.

Peter"s Epistles were written on the very eve of the persecution by Nero, who, anxious to divert the suspicions of the people who accused him of setting fire to Rome, charged the Christians with the crime, and caused them to be seized and tortured and slain. Some were crucified; some were clothed in the skins of wild beasts, that they might be torn by the dogs; some, having been rubbed over with pitch, were made to serve as torches to light up the imperial gardens, this gratified at once sovereign and people. It is true that this severity was confined to the neighborhood of Rome, but Rome was the center of life to her provinces; the pulsations of the heart thrilled to the most distant parts of the empire. The words of our text have a new meaning as they rise before us on this dark background. Some may ask What is the bearing of this on us? The answer is, that when Paul said, "They that will live godly in Christ Jesus shall suffer persecution," he uttered what would be a fact to the end of the age. The fire, the rack, the headsman"s axe, are gone; but in their place there are words that burn, looks that go like poisoned shafts to the soul, and treatment that stings like a scourge. As long as the truth which the Church is called to maintain and to live before a world that hates it is what it is, as long as our spiritual life needs trial for its cleansing and development, so long will Christ"s people find how true it is that, because they are not of the world, but Christ hath chosen them out of the world, therefore the world hateth them. We can only glance at the bare outline of such a long passage as this. It contains three requirements, each of which has a benediction attached to it.

I CALL TO BLESS THOSE WHO PERSECUTE US. From the ninth verse to the twelfth: you can hardly read these words without feeling you are listening to one who heard the sermon on the mount, and is inspired with its spirit; and we cannot help noting the change they imply in Peter himself. But perhaps it was what he saw in his Lord, more than what he heard from him, to which the change was due; Christ"s character carrying his words home with transfiguring force. We do not wonder that it was Peter who wrote, Not rendering evil for evil," etc., and it is the word and example of the same gracious Lord that lays the same burden on us. And mark the blessing to ourselves that grows out of that. Never give place to evil in word, or act, or thought, let the provocation be what it may. Yea, not only so, return evil with good, recompense wrong with right, and your fidelity to Christ will make an open way through the skies, through which you shall see his smile and hear his Well done!" and find for your prayers and spirit a clear path to his throne.

II CALL TO BE FEARLESS ABOUT WHAT OUR PERSECUTORS CAN DO TO US. "And who is he that will harm you," etc.? Persecution need not harm us, brethren; it is only one of God"s refining fires, that, when thus he has tried us, we may come forth as gold. And what is the remedy for this fear? Peter is thinking of a passage in Isaiah where Judah is called, instead of fearing idolatrous Syria and trusting in Sennacherib, to fear and trust in the Lord. "Sanctify the Lord of hosts himself; and let him be your fear." Now, with that Old Testament passage before us, the change which the Revisers have made here is very striking. Instead of" Sanctify the Lord God in your hearts," it is, "Sanctify in your hearts Christ as Lord." Peter, the Jew, who knew that perhaps the very highest title which could be ascribed to Jehovah was "the Lord of hosts," did not hesitate to give that title to Christ. Peter had known him in the humiliation of his human life; he had even washed Peter"s feet, yet Peter uses his name and that of "the Lord of hosts" as convertible terms speaks of these two as one. Peter, at least, had no doubt of the Deity of Jesus. And this attitude also has a blessing attached to it, "If ye suffer for righteousness" sake, blessed are ye.

III CALL TO MAINTAIN A GOOD CONSCIENCE IN THOSE THINGS ABOUT WHICH OUR PERSECUTORS REPROACH US. "And be ready always to give an answer," etc. A good conscience, a good conduct, a good answer I think that is the order here. A good conscience. Be sure that you are suffering for goodness and not for badness; be sure that you have an unclouded sky between you and God; be sure that, when your heart does not condemn you, you hear him saying, "Neither do I condemn thee." And out of that will come what Peter calls "your good conversation," i.e. conduct. For as the sunshine develops and perfects the hidden beauties of nature and the fruits of the earth, so does the light of God"s favor resting upon the conscious soul draw forth into character the graces of the spiritual life. The clear conscience that catches Heaven"s smile is always followed by a brave and beautiful piety, which is its own justification against those who speak evil of it. And see the blessing attached to that! There is a broad sense, no doubt, in which we might apply these words to the Christian hope generally, and the duty of being able to give an intelligent and saris-factory reason for its possession; but their meaning here seems to be more defined. The good conduct that issues from the good conscience and puts to shame the evil speakers, leads them to question us about the hope which they see hidden within us and sustaining us, and they come to envy it, and secretly to want to know what it is. Now, says Peter, "be ready to tell them; let them know that it is the grace of Christ which renews and sanctifies." One of the benedictions of persecution endured and triumphed over is that it may bring the very persecutors themselves to the feet of Jesus. Then, brethren, can we not endorse the truth in the verse which closes this long passage, "It is good, if the will of the Lord be so, that ye suffer for well-doing." It is good in its purifying efficacy on ourselves; it is good in its tendency to glorify God; it is good as a saving power on our fellow-men. C.N.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ye are called to inherit a blessing - Therefore their railing cannot hurt you; and, by blessing them, you imitate God, who blesses you.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

9. Hereunto were ye called. Peter enjoins good deeds for evil, and blessing for reviling, because any other course would be inconsistent with the Christian calling. Called to a heritage of blessing they must live lives of blessing, for “as a man soweth so also shall he reap.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ. So Rom 12:17 and 1Th 5:15. Doubtless St Peter is borrowing from St Paul, but the words may have been a kind of proverb and the converse ἀποδίδωσι κακὰ ἀντὶ ἀγαθῶν occurs in Pro 17:13.

λοιδορίαν … εὐλογοῦντες, cf. 1Co 4:12 λοιδορούμενοι εὐλογοῦμεν. The words are an unmistakable echo of the Sermon on the Mount “Bless those that curse you” Mat 5:44; Luk 6:28.

εἰς τοῦτο … ἵνα. εἰς τοῦτο regularly points forward to the ἵνα which follows it and not backwards to the words which precede it, see Joh 18:37; Act 9:21; Act 26:16 (infinitive instead of ἵνα); Rom 9:17 (εἰς αὐτὸ τοῦτο ὅπως), Rom 14:9; 2Co 2:9; Eph 6:22; Col 4:8; 1Ti 4:10 (ὅτι); 1Pe 4:6, and the same is true of διὰ τοῦτο followed by ἵνα or ὅπως. So here St Peter does not mean that Christians were called to be cursed nor to meet cursing with blessing, though both would be true. The object, he says, for which you were called is to inherit blessing, therefore it is your duty to bless others, cf. Mat 6:15.

The inheritance of blessing is only partially ours in this life, cf. Mat 25:34 “Come ye blessed of my Father inherit (κληρονομήσατε) the kingdom.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] General summary exhortations to mutual forbearance and love.

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 δέ sharpens the contrast more than ἀλλά: see above, on ch. 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 εὐλογίαν): because to this and (viz. that which follows with ἵνα, as in ch. 4:6: not as Œc., 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 cœleste 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, χαριζόμενοι ἑαυτοῖς καθὼς καὶ ὁ θεὸς ἐν χριστῷ ἐχαρίσατο ὑμῖν).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Rendering evil, etc. See Rom 12:17.

Blessing [ευλογουντες] . Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.