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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 3:8–15. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle here passes from special to more general exhortations.
I.He teaches us how Christians and friends should treat one another.
He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn,
1.Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom 15:5), not according to man's pleasure, but God's word.
2.Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren.
3.Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, Co1 5:11; Jo2 1:10, _11.
II.He instructs us how to behave towards enemies.
The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1.He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn,
(1.)To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; Th1 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29.
(2.)The laws of Christ oblige us to return blessing for railing. Mat 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us.
(3.)A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties.
(4.)All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
2.He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (Pe1 3:10): it is quoted from Psa 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn,
(1.)Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now.
(2.)It is lawful to consider temporal advantages as motives and encouragements to religion.
(3.)The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world.
(4.)The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter.
(5.)It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
3.He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (Pe1 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe,
(1.)We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture.
(2.)God hath a special care and paternal affection towards all his righteous people.
(3.)God doth always hear the prayers of the faithful, Joh 4:31; Jo1 5:14; Heb 4:16.
(4.)Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
4.This patient humble behaviour of Christians is further recommended and urged from two considerations: - (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? Pe1 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do."(2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (Pe1 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Mat 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (Pe1 3:15); let him be your fear, and let him be your dread, Isa 8:12, Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luk 12:4, Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."
Not even by an evil word does He permit it to be vented. Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes.
How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline.
Of course you should not return evil for good or cursing for blessing either, though some people do. A Christian is called to the exact opposite behavior!
A brother asked a hermit, ‘What is humility?’ He answered, ‘To do good to them that do evil to you.’ The brother said, ‘Suppose a man cannot attain that standard, what is he to do?’ The hermit answered, ‘He should run away, and choose silence.’
What is humility? It is to bear the insults of others, to accept sins against oneself, to bear punishments. Indeed this is not just humility, but prudence as well.
Because to this you were called, that you might inherit a blessing. Namely, with the Judge saying: Come, blessed of my Father, inherit the kingdom (Matthew 25). The blessing of inheritance can also be understood as that by which the Church is perpetually blessed in future life. Hence, now rejoicing in the hope of future things, it says: I will exalt you, my God the King, and I will bless your name forever and ever (Psalm 144). Therefore, what anyone wishes to find in the future, he should strive to meditate on and perform in the present, and bless both his Creator and neighbor with sincere voice, making himself worthy of both divine and fraternal blessing.
Free from the ordinances that concerned both men and women, Peter then presents a common exhortation to all men, women, youths, adolescents, kings, leaders, subjects, and those who are governed, foreigners, citizens, the rich, and the poor. Therefore, he adds: "In summary." That is, what is the need to discuss in detail? I say simply to all of you. For this signifies summary/τέλος): and this refers to the goal of salvation proposed to all, and this is the law of love; established for all, from which all virtue proceeds, namely, the modesty of the soul, compassion, mercy, and other similar virtues which he enumerated,
the united indeed being harmony without discrimination about something with a willing spirit:
compassionate, however, is pity towards those who are afflicted as if towards oneself:
fraternal, on the other hand, is the due affection towards relatives as towards brothers.
Again, merciful is the movement from the soul to do good towards those who are in the same condition.
Indeed, approachable or benevolence is kindness and courtesy towards all, which also extends towards those of similar character and towards friends.
Humility, however, or modesty of the soul, is bearing another's insults, acknowledging one's own sins, and enduring accusations, which could also be a form of kindness of the soul.
Indeed, insult arises from a corrupt habit, which is rooted in the reproach of others. With these, Peter says, adorned with the aforementioned virtues, moreover, you should not be easily captured by warfare: furthermore, competitors are also directed by the divine way of living. For he who is blessed by all must certainly also be a competitor. And he brings in David (Ps. 34:12-15) as a witness saying:
"knowing that you were called to this." The order is with the aforementioned structure. In summary, or I may say absolutely, may you all be unanimous and so forth, knowing that you have been called to this, to bless, that is, to bless all. For Paul says: "Bless those who persecute you." (Rom. 12:14) By doing this, you will inherit the name, so that you may be heard by all as those who bless. For it is not just to bring reproach upon anyone who clings to eternal life. Therefore, David also advises to have a pure tongue from reproach for one who is affected with a loving heart towards true life, etc. (Ps. 15:3) Thus, being prepared, you will have the omnipotent and all-seeing inspector kindly observing you, not with a stern or angry mind, as he looks upon those who do evil. If this is the case, who will harm you? And if you are afflicted while you are doers and initiators of good, do not be of little spirit, but rejoice: first of all, because these things are not evil; and also, because you are blessed and not miserable because of these things.
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Summary
1 Peter 3:9 delivers a profound ethical imperative for believers, calling them to transcend the natural human impulse for retaliation. Instead of repaying hostility with hostility or insults with insults, Christians are commanded to actively respond with blessing. This radical counter-cultural conduct is not merely a moral suggestion but is deeply rooted in their divine calling and assured future inheritance of God's abundant favor and spiritual riches.
Context
Literary Context
This verse is a pivotal ethical command within Peter's broader exhortation on Christian conduct amidst suffering and opposition. It immediately follows a general call for unity, compassion, brotherly love, tenderheartedness, and humility among believers in 1 Peter 3:8. Prior to this, Peter addresses specific household relationships, providing guidance for wives and husbands in 1 Peter 3:1-7, emphasizing respectful and godly conduct. Verse 9 then expands this ethical framework to encompass all interactions, especially with those who might cause harm or revile. It sets the stage for the subsequent discussion on suffering for righteousness' sake in 1 Peter 3:13-17, portraying the believer's response as a powerful witness.
Historical & Cultural Context
Peter is writing to scattered believers in various Roman provinces of Asia Minor (Pontus, Galatia, Cappadocia, Asia, and Bithynia), who were likely experiencing social ostracism, slander, and perhaps even official persecution for their faith. In the Greco-Roman world, honor and shame were paramount, and retaliation for insults or wrongs was not only common but often expected as a means of preserving one's reputation. To "render evil for evil" was a deeply ingrained societal norm. Peter's command to "contrariwise blessing" was therefore profoundly counter-cultural, challenging believers to live by a different standard—that of Christ—which would have marked them as distinct and often misunderstood by the surrounding society.
Key Themes
1 Peter is replete with themes of Christian identity, suffering, hope, and practical ethics. Verse 9 contributes significantly to the theme of Christian ethics in a hostile world, emphasizing the radical nature of Christ's teachings on love for enemies. It underscores the theme of divine calling, reminding believers that their very purpose in Christ is to live a life that reflects God's character, even when wronged. Furthermore, the promise to "inherit a blessing" ties into the pervasive theme of eschatological hope and future inheritance that runs throughout the epistle, motivating believers to endure present suffering and live righteously in anticipation of eternal reward. This call to blessing echoes the spirit of Jesus's Sermon on the Mount, particularly Matthew 5:44, and aligns with Pauline exhortations in Romans 12:17-21.
Exposition and Analysis
Key Word Analysis
This adverb, a contraction meaning "on the contrary," highlights the radical nature of Peter's command. It signifies a complete reversal of the natural human inclination to retaliate. Instead of mirroring the negative action, believers are called to move in the exact opposite direction, actively choosing a response that defies worldly logic and demonstrates a supernatural capacity for grace.
Derived from a compound meaning "to speak well of," this noun refers to "fine speaking," commendation, or adoration. In a religious context, it denotes a benediction, an invocation of divine favor, or even a tangible benefit or largess. Here, it implies not merely refraining from evil speech but actively speaking well of, praying for, and seeking the good of those who inflict harm or revile. It's a proactive, positive, and transformative response.
This verb means "to call," often aloud, and implies a divine summons or appointment. In this context, it emphasizes that the believer's ability and responsibility to bless those who curse them is not a self-imposed burden but a direct outcome of God's sovereign initiative. It points to a divine purpose and identity bestowed upon them, empowering them to live out this counter-cultural mandate as part of their very vocation in Christ.
This verb means "to be an heir to" or "to obtain by inheritance," whether literally or figuratively. It connects the believer's obedient and gracious conduct to a guaranteed future reward. The "blessing" they are to inherit is not merely a reciprocal earthly benefit but the fullness of God's salvation, eternal life, and all the spiritual riches promised to His children, signifying a secure and glorious destiny.
Verse Breakdown
"Not rendering evil for evil, or railing for railing"
This initial clause presents a clear negative command, forbidding the natural human impulse to retaliate. "Evil for evil" (Greek: kakon anti kakou) refers to repaying harmful actions with harmful actions. "Railing for railing" (Greek: loidoria anti loidorias) specifically addresses verbal abuse, insults, or slander. Peter prohibits Christians from engaging in the cycle of vengeance, whether through physical harm or verbal attacks, thereby breaking the pattern of worldly retribution.
"but contrariwise blessing"
This is the positive counter-command, introduced by the strong adversative "but contrariwise." It demands an active, opposite response to mistreatment. Instead of merely refraining from evil, believers are to proactively "bless" their adversaries. This "blessing" involves speaking well of them, praying for their good, and potentially even acting kindly towards them, demonstrating a supernatural love that transcends personal offense.
"knowing that ye are thereunto called"
This phrase provides the first motivation for such radical conduct. Believers are to act this way because they have been divinely "called" to it. Their very identity and purpose in Christ involve living out this principle of non-retaliation and active blessing. It is not an optional suggestion but an integral part of their spiritual vocation, a reflection of God's character in their lives.
"that ye should inherit a blessing"
This final clause offers the second, eschatological motivation. The purpose of this divine calling and the practice of blessing others is so that believers might "inherit a blessing." This "blessing" refers to the full measure of God's favor, salvation, eternal life, and all the spiritual and eternal rewards promised to those who faithfully follow Christ. It implies that their present obedience in blessing others secures their future enjoyment of God's ultimate blessing.
Literary Devices
The verse employs Antithesis as its primary literary device, sharply contrasting the worldly response of "rendering evil for evil, or railing for railing" with the Christian command to "contrariwise blessing." This stark opposition highlights the radical nature of Christian ethics. Furthermore, the verse functions as an Imperative, issuing a direct command for Christian conduct. This command is then followed by a Reasoning Clause introduced by "knowing that," which provides the theological and teleological basis for the imperative. This structure, moving from prohibition to positive command, and then to divine motivation, effectively communicates Peter's powerful message.
Theological and Thematic Connections
This verse stands as a powerful testament to the transformative power of the Gospel, calling believers to embody a radical ethic that transcends human nature and societal norms. It is a direct outworking of the new covenant, where the law of retaliation ("an eye for an eye") is superseded by the law of love and grace. The command to bless those who curse us is not merely a moral platitude but a deep theological truth rooted in the very character of God, who "makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45). By choosing blessing over retaliation, believers participate in God's redemptive work, demonstrating His love and patience to a world steeped in cycles of vengeance. This act of blessing is an act of faith, trusting God's justice and sovereignty rather than seeking immediate vindication.
Reflection and Application
1 Peter 3:9 challenges believers to a profound reorientation of their natural responses to injustice and hostility. In a world increasingly polarized and quick to condemn, this verse calls us to embody a counter-cultural grace. It means consciously choosing to break cycles of negativity, whether in personal relationships, professional interactions, or even online discourse. Instead of engaging in verbal sparring, slander, or seeking to "win" an argument through demeaning others, we are called to speak words of grace, pray for those who despitefully use us, and actively seek their good. This is not passive acceptance of wrong but an active, Spirit-empowered choice to reflect Christ's character, trusting that God is the ultimate arbiter of justice. It requires humility to forgo our "right" to retaliate and faith to believe that God's promised blessing for our obedience far outweighs any fleeting satisfaction of vengeance. Living out this verse is a powerful witness to the transformative power of the Gospel, demonstrating a love that is truly divine.
Questions for Reflection
FAQ
What does "railing" mean in this context, and why is it specifically mentioned alongside "evil"?
In 1 Peter 3:9, "railing" (Greek: loidoria, G3059) refers specifically to abusive language, reviling, insults, or slander. It encompasses verbal attacks designed to demean, discredit, or provoke. It is mentioned alongside "evil" (Greek: kakos, G2556), which denotes general harm or wickedness, to highlight that the Christian's non-retaliatory ethic applies not only to physical or tangible wrongs but also to verbal aggression. In an honor-shame culture, verbal insults could be profoundly damaging to one's reputation and often provoked strong retaliatory responses. Peter emphasizes that believers must abstain from both harmful actions and harmful words, reflecting a holistic commitment to Christ-like conduct.
Why is it so difficult for Christians to obey the command to "contrariwise blessing"?
Obeying the command to "contrariwise blessing" is profoundly difficult because it goes against our natural human instincts. Our fallen nature often defaults to self-preservation, justice (as we perceive it), and the desire for vindication or revenge when wronged. Culturally, many societies encourage standing up for oneself, often through aggressive means. Furthermore, blessing an enemy requires humility, self-control, and a supernatural love that can only be empowered by the Holy Spirit. It means surrendering our perceived right to retaliate and trusting God's ultimate justice, which can be a significant challenge to our pride and desire for immediate satisfaction. It is a call to imitate Christ, who "when he was reviled, reviled not again" (1 Peter 2:23).
What exactly does it mean to "inherit a blessing" in this verse, and how does it relate to our actions?
To "inherit a blessing" (Greek: klēronomēō eulogía, G2816 and G2127/G2129) refers to receiving the full measure of God's favor, salvation, and eternal rewards. It encompasses the spiritual riches promised to believers, including eternal life, fellowship with God, and the ultimate consummation of their salvation. This inheritance is not earned by our actions, but it is secured and experienced by those who walk in obedience to God's calling. Our present actions of "contrariwise blessing" are a demonstration of our faith and alignment with God's character, which confirms our status as His children and heirs. It means that our gracious conduct in this life is intrinsically linked to our future enjoyment of God's abundant goodness, serving as a powerful motivation for enduring in righteousness, as seen in Matthew 5:11-12.
Christ-Centered Fulfillment
1 Peter 3:9 finds its ultimate fulfillment and enabling power in the person and work of Jesus Christ. He is the supreme example of one who "did not render evil for evil, or railing for railing." Throughout His earthly ministry, Jesus endured immense opposition, slander, and ultimately, the most horrific injustice of the cross, yet He responded with grace and blessing. On the cross, He prayed, "Father, forgive them, for they know not what they do" (Luke 23:34), embodying the very essence of "contrariwise blessing." His entire life was a demonstration of blessing humanity, even those who rejected and crucified Him, culminating in His atoning sacrifice that brings the ultimate "blessing" of salvation and reconciliation with God. Believers are "called" to this very way of life because they are "in Christ" (2 Corinthians 5:17), empowered by His Spirit to imitate His example. The "blessing" we are to inherit is the eternal life and glorious inheritance secured by Christ's resurrection, which guarantees that our present suffering and obedient acts of blessing are not in vain, but lead to an eternal weight of glory (2 Corinthians 4:17). Thus, Christ is both the perfect model and the divine enabler of this radical call to bless.