I Peter 3:9 · Bible study
1 Peter 3:9 Commentary: Called to Bless, Heirs of Blessing
Greek · 11 what the commentators say
Meaning in one sentence
How the command to bless relates to the promise of inheritance, and what this reveals about Christian calling and reward.
Research Summary
- Meaning: Believers are called to replace retaliation with active blessing, grounded in their identity as heirs of God’s blessing.
- Key words: apodidontes (pay back), eulogountes (blessing, a participle), eklēthēte (were called, aorist passive), klēronomēsēte (inherit, aorist subjunctive).
- Main debate: Is the inheritance conditional on our blessing others (works) or the free gift that empowers blessing (grace)?
- Theological theme: The non-retaliatory ethic of the kingdom, rooted in the character of God who blesses the undeserving.
- Best use: Teaching on forgiveness, conflict resolution, and the practical shape of Christian hope.
Translation Comparison
BSB Berean Standard Bible 2020
Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.
WEB World English Bible 2000
not rendering evil for evil or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing.
KJV King James Version 1769
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
ASV American Standard Version 1901
not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.
YLT Young's Literal Translation 1898
not giving back evil for evil, or railing for railing, and on the contrary, blessing, having known that to this ye were called, that a blessing ye may inherit;
Darby Darby Bible 1890
not rendering evil for evil, or railing for railing; but on the contrary, blessing [others], because ye have been called to this, that ye should inherit blessing.
Douay-Rheims Douay-Rheims Bible 1899
Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.
Translations in other languages (10 available)
No volviendo mal por mal, ni maldición por maldición, sino antes por el contrario, bendiciendo; sabiendo que vosotros sois llamados para que poseáis bendición en herencia.
Não retribuais o mal com mal, ou insulto com insulto; ao contrário, bendizei, pois para isto fostes chamados, para que herdeis a bênção.
Ne rendez point mal pour mal, ou injure pour injure; bénissez, au contraire, car c’ est à cela que vous avez été appelés, afin d’ hériter la bénédiction.
Vergeltet nicht Böses mit Bösem oder Scheltwort mit Scheltwort, sondern dagegen segnet, und wisset, daß ihr dazu berufen seid, daß ihr den Segen erbet.
Vergeldt niet kwaad voor kwaad, of schelden voor schelden, maar zegent daarentegen; wetende, dat gij daartoe geroepen zijt, opdat gij zegening zoudt beerven.
non rendendo male per male, od oltraggio per oltraggio, ma, al contrario, benedicendo; poiché a questo siete stati chiamati onde ereditiate la benedizione.
Nie oddawając złego za złe, ani łajania za łajanie, lecz przeciwnym obyczajem dobrorzecząc, gdyż wiecie, iż na to powołani jesteście, abyście błogosławieństwo odziedziczyli.
не воздавайте злом за зло или ругательством за ругательство; напротив, благословляйте, зная, что вы к тому призваны, чтобы наследовать благословение.
不 以惡 報 惡， 以辱罵 還 辱罵， 倒要 祝福； 因你們是為 此 蒙召，好叫 你們承受 福氣。
Not giving back evil for evil, or curse for curse, but in place of cursing, blessing; because this is the purpose of God for you that you may have a heritage of blessing.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Peter 3:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree on the basic command: believers must not repay evil or insult in kind, but instead actively bless. Vincent's Word Studies notes that blessing is a participle (εὐλογοῦντες), not a noun, so the sense is “be blessing” as an ongoing posture, not a single act. The word insult (λοιδορία) covers verbal abuse; evil covers harmful deeds. Calvin explains that “to bless here means to pray,” setting it directly against the curse of retaliation. But the command is rooted in identity: the Cambridge Bible emphasizes that converts were called (aorist passive, a definite past event) to this way of life. Peter’s reasoning, says Barnes, is that expecting an infinite blessing ourselves should make us “ready to scatter blessings on all others.” The inheritance is not earned by our blessing; it is the free gift that empowers and defines our calling.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The command to not repay evil with evil and to bless instead is unambiguous, as is the fact that this calling is rooted in God’s gracious calling and the promise of eternal inheritance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'blessing' | It includes praying for, speaking well of, and doing good to those who wrong us. | Some emphasize verbal prayer (Calvin), others include any act of kindness (Gill, Barnes). |
| The relationship between blessing and inheritance | Both are gifts from God; blessing others is the proper response to being blessed. | Some read it conditionally: if you bless, you will inherit (Clarke, Barnès). Others see it as indicative: because you are an heir, you naturally bless (JFB, Cambridge). |
| The force of 'knowing that you were called' | The aorist passive refers to a definite past historical call at conversion. | Whether 'knowing' (εἰδότες) or 'because' (ὅτι) in the earliest manuscripts changes the grammar but not the sense, both ground the command in the calling. |
| The identity of the offender | The command applies to all who wrong us, but Peter has hostile outsiders in view. | Some commentators apply it primarily to fellow believers (Gill); others see general enemy love (Calvin, Barnes). |
Historical & Cultural Context
First Peter addresses Christians scattered across Asia Minor (1:1) who faced social ostracism and slander (2:12, 3:16). In the honor-shame culture of the Roman world, an insult (λοιδορία) was not just rude, it threatened one’s social standing. The natural response was counter-insult or litigation to restore honor. By commanding non-retaliation and active blessing, Peter turns the cultural script upside down.
The verb inherit (κληρονομέω) would resonate with Jewish readers: the Old Testament promised Israel an earthly inheritance (the land), but here the inheritance is a blessing, eternal life (Gill, Barnes). Peter echoes Jesus’ teaching in the Sermon on the Mount (Matthew 5:39, 44) and Paul’s in Romans 12:17. The surrounding verses (3:8, 13) quote Psalm 34, linking the command to the promise that God hears the righteous and blesses them.
Early Christians were often accused of disturbing social norms. This passage gave them a counter-cultural identity: they were people who absorbed wrongs and returned good, trusting God to vindicate them. The call to bless was not merely private piety; it was public witness to a community shaped by the cross.
Textual Notes
The supplied sources note one significant variant: the oldest manuscripts read “because” (ὅτι) instead of “knowing that” (εἰδότες ὅτι) in v. 9 (JFB, Cambridge Bible). The difference is slight in meaning, either way, the clause gives the reason for the command. Early scribes may have expanded the text for clarity. The participle “blessing” (εὐλογοῦντες) is present in all major witnesses, confirming the reading as a participle rather than a noun.
Reception History
Early church fathers such as Chrysostom held up this verse as a model of Christian meekness, teaching that “fire is not extinguished with fire, but with water” (quoted in Lange). Through the medieval period, the verse shaped monastic rules of non-retaliation. During the Reformation, Calvin and Luther stressed that blessing enemies was the fruit of a justified heart. In modern times, 1 Peter 3:9 has been central to Christian pacifist traditions and peacemaking movements, often paired with Jesus’ commands to love enemies. It remains a key text in marriage counseling, conflict resolution training, and sermons on forgiveness.
Preaching This Verse
Three-point outline
- Stop the cycle: Refuse to repay evil for evil or insult for insult. The aorist participle implies a decisive break from revenge.
- Start the blessing: The present participle “blessing” means a sustained habit, praying for, speaking well of, and doing good to those who wrong you.
- Stay grounded in your calling: You were called to this, and you are heirs of a blessing. Your identity shapes your actions.
Five-point outline
- The prohibition: No retaliation in deed or word.
- The positive command: Bless instead, verbally, prayerfully, practically.
- The motivation: You were called (aorist passive), this is not optional but foundational to your conversion.
- The reward: Inheriting a blessing, both now (peace, answered prayer) and forever (eternal life).
- The community dimension: Verses 8, 13 show this is for “all of you,” building unity in a hostile world.
Illustration hooks
- A driver cuts you off in traffic. Your hand goes to the horn. The command intercepts that reflex and turns it into a prayer: “Lord, bless that person.”
- Online comments sting. Instead of firing back, you type nothing, or type a kind reply. That is the participle “blessing” in action.
- A family member knows just which words hurt. The habit of blessing means choosing to say something kind when every instinct says to wound.
Questions your congregation is asking
- Does blessing someone mean I have to trust them again or stay in a harmful relationship?
- What if I cannot sincerely pray for someone who hurt me deeply?
- Will people take advantage of me if I never retaliate?
Leading a Discussion
This verse sits at a turning point in 1 Peter 3. After instructions for specific relationships (wives, husbands), Peter now addresses the whole community: how do we live together under pressure? The answer is radical, instead of trading insults, we trade blessings.
Discussion questions
- Read verse 9 aloud. What stands out to you about the progression from “not rendering” to “blessing”?
- Why do you think Peter specifies both evil (deeds) and insult (words)? What does that double prohibition tell us about human conflict?
- The Greek participle “blessing” (εὐλογοῦντες) is a present, ongoing action. How does that change the way you understand the command?
- Peter says we were called (aorist passive) to this. When and how did that calling happen for you? What does it mean that blessing others is part of your conversion?
- How does the promise of inheriting a blessing (eternal life) make it possible to let go of the need to get even? Share a time when a future hope changed your present reaction.
- Is there a relationship where you are currently replaying the “evil for evil” cycle, even in your thoughts? What would one concrete step of blessing look like this week?
- What keeps you from embracing this command: fear of being weak, a sense of justice, or plain anger? How does the gospel speak to that barrier?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 17:13 | Whoever rewards evil for good, evil shall not depart from his house. |
| Proverbs 20:22 | Don’t say, “I will pay back evil.” Wait for Yahweh, and he will save you. |
| Matthew 5:39 | But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. |
| Matthew 5:44 | But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, |
| Matthew 19:29 | Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, will receive one hundred times, and will inherit eternal life. |
| Matthew 25:34 | Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; |
| Mark 10:17 | As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?” |
| Luke 6:27 | “But I tell you who hear: love your enemies, do good to those who hate you, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that the believer's life calling is to return good for evil, actively blessing even the worst enemies. He adds that this is not only a duty but also a matter of self-interest, because doing so secures God's blessing and eternal life.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the hope of inheriting a heavenly blessing is itself the strongest motive for answering insults with blessing. Because Christians expect infinite kindness from God, they should overflow with kindness toward others, even those who wrong them.
Calvin's Commentaries Reformed 1564
Calvin stresses that the
Geneva Bible Notes Reformed 1599
The Geneva note highlights that believers are called not just to avoid retaliation but actively to bless those who wrong them. This blessing is not optional — it is the very purpose of their calling, the path by which they become heirs of the blessing God promises.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Christians are called to replace retaliation with blessing, not only toward enemies but especially toward fellow believers who wrong them. The motivation is that believers themselves are called to inherit a blessing, both temporal and eternal, making patient endurance and prayerful response the fitting path.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that we bless those who curse us not to obtain a blessing, but because our own portion is already blessing. Since believers are called to inherit blessing, their kind words and deeds flow from that secure standing, not from a strategy to earn it.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a direct link between the suffering Christians of that time and the command to be united in heart and mind. He stresses that this oneness is not a matter of personal preference but of conforming to Christ and God's word, especially when hardship tempts believers to fracture. Such unity finds its strength in shared compassion and brotherly love.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the grammar: "blessing" is a participle, not a noun. This means the command is to be actively and continually blessing, not just offering a single blessing in exchange for evil.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the calling to inherit a blessing renders the insults of others powerless. From this security, believers are to bless their persecutors, thereby imitating God who blesses them.