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1 Peter 3:8-9

8. Finally, be ye all of one mind, having compassion one of another;
love as brethren, be pitiful, be courteous:

8. Denique sitis omnes idem sentientes, compatientes, fraterne vos
diligentes, misericordes, humiles;

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. Non reddentes malum pro malo, vel convitium pro convitio; imo potius
benedicentes, scientes quod in hoc vocati sitis, ut benedictionem
hereditate consequamini.


Now follow general precepts which indiscriminately belong to all. [39]
Moreover he summarily mentions some things which 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 which obscures
love; yea, from this seed easily arises hatred. Sympathy (sumpatheia)
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, so that every one not only cares for himself, but also
regards the benefit of others.

What next follows, Love as brethren, belongs peculiarly to the
faithful; for where God is known as a Father, there only brotherhood
really exists. 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
there is nothing on the other hand which produces more discords than
when we think too highly of ourselves. Wisely then does Peter bid us to
be humble-minded (tapeinophrones,) lest pride and haughtiness should
lead us to despise our neighbors. [40]

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, kleronomein, 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.
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[39] In the previous statements of particular duties belonging to
various relations in life, the duty of masters towards their servants
is omitted. Some have hence inferred that there were no masters who
were Christians among those to whom Peter wrote. But this could not
have been the ease, and for this reason, because Paul, in his Epistles
to the Ephesians and Colossians, expressly specifies the duty of
masters towards their servants; and Ephesus and Colosse were included
in Asia Minor, and it was to Christians scattered throughout that
country that Peter wrote his Epistle. But this omission is somewhat
singular. At the same time, though the master's duty is not
specifically mentioned, we may yet consider this verse as having a
special reference to masters, as sympathy, brotherly love, and
compassion or commiseration, are here inculcated. The construction of
the whole passage, beginning at the 17th verse of the last chapter, and
ending at the 12th of this (for at the 13th of this, he resumes the
subject he left off at the end of the 16th of the last) deserves to be
noticed. "Honour all," is the injunction which he afterwards
exemplifies as to servants, wives, and husbands; for the construction
is "Honour all -- the servants being subject, etc. -- in like manner,
the wives being subject, etc. -- in like manner, the husbands,
cohabiting according to knowledge, giving honor, etc." Then follows
this verse in the same form, "And finally, all being of one mind,
sympathizing, loving the brethren, compassionate, friendly-minded (or
humble-minded,) not rendering, etc." And thus he proceeds to the end of
the 12th verse. Afterwards he resumes the subject respecting the
treatment the Christians met with from the world. May we not then
conclude, that as the duty of masters does not come under the idea of
honoring, he did not specifically mention them, but referred only to
the spirit and temper they ought to have exhibited? -- Ed.

[40] Griesbach has given the preference to tapeinophrones and has
introduced it into the text. -- Ed.