John Calvin Commentary 1 Peter 3:9

"not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing." — 1 Peter 3:9 (ASV)

Now follow general precepts which belong indiscriminately to all. Moreover, he summarily mentions some things that are especially necessary to foster friendship and love.

The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think differently, yet to do so is a cloud that obscures love; indeed, from this seed hatred easily arises.

Sympathy (συμπάθεια) extends to all our faculties when concord exists between us, so that every one condoles with us in adversity as well as rejoices with us in prosperity, and so that every one not only cares for himself but also regards the benefit of others.

What next follows, Love as brethren, belongs particularly to the faithful, for only where God is known as a Father does brotherhood truly exist. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries but also to bear with their infirmities.

In what follows, there are two readings in Greek, but what seems to me the most probable is the one I have put as the text. For we know that it is the chief bond to preserve friendship when every one thinks modestly and humbly of himself, as, on the other hand, there is nothing that produces more discords than when we think too highly of ourselves.

Wisely then does Peter bid us to be humble-minded (ταπεινόφρονες), lest pride and haughtiness should lead us to despise our neighbors.

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 endure wrongs when provoked by ungodly men.

And though it is commonly thought that not avenging injuries is an instance of a weak and abject mind, yet it is counted before God as the highest magnanimity. Nor indeed is it enough to abstain from revenge, but Peter also requires 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 in this case, we ought to imitate our heavenly Father, who makes His sun 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 for 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 if 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 shows how great the gain of patience would be, for if we submissively bear injuries, the Lord will bestow His blessing on us.

The verb, κληρονόμειν, to inherit, seems to express perpetuity, as if Peter had said that the blessing would not be for a short time but perpetual, if we are 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 those who seek to avenge injuries attempt what will yield them no good, for they thus deprive themselves of God’s blessing.