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Text -- 1 Peter 4:17 (NET)

Strongs On/Off
Context
4:17 For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God?
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | PETER, THE SECOND EPISTLE OF | PAROUSIA | HOUSE OF GOD | Gospel | DAMN; DAMNATION; DAMNABLE | Church | AFFLICTION | more
Table of Contents

Word/Phrase Notes
Robertson , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 4:17 - -- For the time is come ( hoti ho kairos ). No predicate, probably estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel...

For the time is come ( hoti ho kairos ).

No predicate, probably estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Eze 9:1-11). The construction is unusual with tou arxasthai (genitive articular aorist middle infinitive of archō ), not exactly purpose or result, and almost in apposition (epexegetic), but note tou elthein used as subject in Luk 17:1. The persecution on hand (1Pe 1:7) was a foretaste of more to come. By "house of God"he can mean the same as the "spiritual house"of 1Pe 2:5 or a local church. Biggs even takes it to refer to the family.

Robertson: 1Pe 4:17 - -- And if it begin first at us ( ei de prōton aph'hēmōn ). Condition of first class again, with the verb archetai understood. "From us"(aph' he...

And if it begin first at us ( ei de prōton aph'hēmōn ).

Condition of first class again, with the verb archetai understood. "From us"(aph' hēmōn ) more exactly.

Robertson: 1Pe 4:17 - -- End ( telos ). Final fate.

End ( telos ).

Final fate.

Robertson: 1Pe 4:17 - -- Of them that obey not the gospel of God ( tōn apeithountōn tōi tou theou euaggeliōi ). "Of those disobeying the gospel of God."See the same i...

Of them that obey not the gospel of God ( tōn apeithountōn tōi tou theou euaggeliōi ).

"Of those disobeying the gospel of God."See the same idea in Rom 2:8. See Mar 1:14 for believing in the gospel.

Wesley: 1Pe 4:17 - -- God first visits his church, and that both in justice and mercy.

God first visits his church, and that both in justice and mercy.

Wesley: 1Pe 4:17 - -- How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained th...

How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained their part, are only spectators of the miseries of the wicked.

JFB: 1Pe 4:17 - -- Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for wh...

Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.

JFB: 1Pe 4:17 - -- Greek, "season," "fit time."

Greek, "season," "fit time."

JFB: 1Pe 4:17 - -- The Church of living believers. Peter has in mind Eze 9:6; compare Amo 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a "two-edged swo...

The Church of living believers. Peter has in mind Eze 9:6; compare Amo 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [WETSTEIN from Rabbins]. But God limits the destroyer's power over His people.

JFB: 1Pe 4:17 - -- If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

JFB: 1Pe 4:17 - -- The very God who is to judge them.

The very God who is to judge them.

Clarke: 1Pe 4:17 - -- Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to e...

Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9, Mat 24:21, Mat 24:22; Mar 13:12, Mar 13:13; Joh 16:2, etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, (Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed."See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous."See Eze 9:1-7, where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary

Clarke: 1Pe 4:17 - -- And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenit...

And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes.

Calvin: 1Pe 4:17 - -- 17.For the time is come, or, Since also the time is come. He amplifies the consolation, which the goodness of the cause for which we suffer brings t...

17.For the time is come, or, Since also the time is come. He amplifies the consolation, which the goodness of the cause for which we suffer brings to us, while we are afflicted for the name of Christ. For this necessity, he says, awaits the whole Church of God, not only to be subject to the common miseries of men, but especially and mainly to be chastised by the hand of God. Then, with more submission, ought persecutions for Christ to be endured. For except we desire to be blotted out from the number of the faithful, we must submit our backs to the scourges of God. Now, it is a sweet consolation, that God does not execute his judgments on us as on others, but that he makes us the representatives of his own Son, when we do not suffer except for his cause and for his name.

Moreover, Peter took this sentence from the common and constant teaching of Scripture; and this seems more probable to me than that a certain passage, as some think, is referred to. It was formerly usual with the Lord, as all the prophets witness, to exhibit the first examples of his chastisements in his own people, as the head of a family corrects his own children rather than those of strangers. (Isa 10:12.) For though God is the judge of the whole world, yet he would have his providence to be especially acknowledged in the government of his own Church. Hence, when he declares that he would rise up to be the judge of the whole world, he adds that this would be after he had completed his work on Mount Sion. He indeed puts forth his hand indifferently against his own people and against strangers; for we see that both are in common subjected to adversities; and if a comparison be made, he seems in a manner to spare the reprobate, and to be severe towards the elect. Hence the complaints of the godly, that the wicked pass their life in continual pleasures, and delight themselves with wine and the harp, and at length descend without pains in an instant into the grave — that fatness covers their eyes — that they are exempt from troubles — that they securely and joyfully spend their life, looking down with contempt on others, so that they dare to set their mouth against heaven. (Job 21:13; Psa 73:3.) In short, God so regulates his judgments in this world, that he fattens the wicked for the day of slaughter. He therefore passes by their many sins, and, as it were, connives at them. In the meantime, he restores by corrections his own children, for whom he has a care, to the right way, whenever they depart from it.

In this sense it is that Peter says that judgment begins at the house of God; for judgment includes all those punishments which the Lord inflicts on men for their sins, and whatever refers to the reformation of the world.

But why does he say that it was now the time? He means, as I think, what the prophets declare concerning his own time, that it especially belonged to Christ’s kingdom, that the beginning of the reformation should be in the Church. Hence Paul says that Christians, without the hope of a resurrection, would of all men be the most miserable, (1Co 15:19;) and justly so, because, while others indulge themselves without fear, the faithful continually sigh and groan; while God connives at the sins of others, and suffers them to continue torpid, he deals rigidly with his own people, and subjects them to the discipline of the cross.

Defender: 1Pe 4:17 - -- Christians will have been judged before the unsaved are judged, either by (1) confession now (1Co 11:31; 1Jo 1:9); (2) chastening (1Co 11:32; Heb 12:5...

Christians will have been judged before the unsaved are judged, either by (1) confession now (1Co 11:31; 1Jo 1:9); (2) chastening (1Co 11:32; Heb 12:5-11); (3) physical death (1Co 11:30; 1Co 5:3-5; 1Jo 5:16); or (4) loss at the judgment seat of Christ (2Co 5:10; Rom 14:10-13; 1Co 3:11-15). Over a thousand years after the judgment seat of Christ, the unsaved will be brought before God's great white throne of judgment to be judged according to their works, and, therefore, cast into the lake of fire (Rev 20:11-15).

Defender: 1Pe 4:17 - -- The answer to this question has been given in 2Th 1:8 : "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of o...

The answer to this question has been given in 2Th 1:8 : "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.""

TSK: 1Pe 4:17 - -- judgment : Isa 10:12; Jer 25:29, Jer 49:12; Eze 9:6; Mal 3:5; Mat 3:9, Mat 3:10; Luk 12:47, Luk 12:48 and if : Luk 23:31 what : Mat 11:20-24; Luk 10:1...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 4:17 - -- For the time is come - That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety t...

For the time is come - That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety that it should be made. Probably the apostle referred to some indications then apparent that this was about to take place.

That judgment must begin - The word "judgment"here ( κρίμα krima ) seems to mean "the severe trial which would determine character."It refers to such calamities as would settle the question whether there was any religion, or would test the value of that which was professed. It was to "begin"at the house of God, or be applied to the church first, in order that the nature and worth of religion might be seen. The reference is, doubtless, to some fearful calamity which would primarily fall on the "house of God;"that is, to some form of persecution which was to be let loose upon the church.

At the house of God - Benson, Bloomfield, and many others, suppose that this refers to the Jews, and to the calamities that were to come around the temple and the holy city about to be destroyed. But the more obvious reference is to Christians, spoken of as the house or family of God. There is probably in the language here an allusion to Eze 9:6; "Slay utterly old and young, both maids, and little children, and women; and begin at my sanctuary."Compare Jer 25:29. But the language used here by the apostle does not denote literally the temple, or the Jews, but those who were in his time regarded as the people of God - Christians - the church. So the phrase ( בּית יהוה bēyt Yahweh ) "house of Yahweh"is used to denote the family or people of God, Num 12:7; Hos 8:1. Compare also 1Ti 3:15 and the note on that verse. The sense here is, therefore, that the series of calamities referred to were to commence with the church, or were to come first upon the people of God. Schoettgen here aptly quotes a passage from the writings of the Rabbis: "Punishments never come into the world unless the wicked are in it; but they do not begin unless they commence first with the righteous."

And if it first begin at us, what shall the end be of them that obey not the gospel of God? - If God brings such trials upon us who have obeyed his gospel, what have we not reason to suppose he will bring upon those who are yet in their sins? And if we are selected first as the objects of this visitation, if there is that in us which requires such a method of dealing, what are we to suppose will occur in the end with those who make no pretensions to religion, but are yet living in open transgression? The sentiment is, that if God deals thus strictly with his people; if there is that in them which makes the visitations of his judgment proper on them, there is a certainty that they who are not his people, but who live in iniquity, will in the end be overwhelmed with the tokens of severer wrath. Their punishment hereafter will be certain; and who can tell what will be the measure of its severity? Every wicked man, when he sees the trials which God brings upon his own people, should tremble under the apprehension of the deeper calamity which will hereafter come upon himself. We may remark:

\caps1 (1) t\caps0 hat the judgments which God brings upon his own people make it certain that the wicked will be punished. If he does not spare his own people, why should he spare others?

\caps1 (2) t\caps0 he punishment of the wicked is merely delayed. It begins at the house of God. Christians are tried, and are recalled from their wanderings, and are prepared by discipline for the heavenly world. The punishment of the wicked is often delayed to a future world, and in this life they have almost uninterrupted prosperity, but in the end it will be certain. See Ps. 73:1-19. The punishment will come in the end. It cannot be evaded. Sooner or later justice requires that the wicked should be visited with the expressions of divine displeasure on account of sin, and in the future world there will be ample time for the infliction of all the punishment which they deserve.

Poole: 1Pe 4:17 - -- For the time is come or season, viz. that which is fixed by God: the afflictions that befall God’ s people come in the time appointed, and so ar...

For the time is come or season, viz. that which is fixed by God: the afflictions that befall God’ s people come in the time appointed, and so are never unseasonable. Or this may imply, that what the prophets spoke in their time, Isa 10:12 Jer 25:29 , doth especially agree to gospel times, viz. that judgment begins at the house of God.

Judgment viz. temporary, and for good, in opposition to the destructive judgment he implies in the latter part of the verse; he means all those afflictions God brings upon his children for their correction, trial, instruction, mortification, 1Co 11:31,32 .

Must begin at the house of God the church of God, and the members of it, called here his house, as 1Ti 3:15 Heb 3:6 , and typified by the material house or temple of God under the Old Testament.

What shall the end be of them that obey not the gospel of God? How miserable, how dreadful will be the end of all those that would not obey the gospel! Implying, that they shall be in a much worse condition if God take them in hand. If he spare not his children, much less will he his enemies. If the one sip of the cup of God’ s wrath, the other shall wring out the dregs, and drink them, Psa 75:8 .

PBC: 1Pe 4:17 - -- We must keep Peter’s context in mind as we survey these verses. He has extensively discussed the question of Christian suffering, specifically suffe...

We must keep Peter’s context in mind as we survey these verses. He has extensively discussed the question of Christian suffering, specifically suffering in the process of doing well. For Peter, it is no accomplishment to do wrong and suffer because of it, but to do right and patiently endure suffering is commendable. This passage is frequently tortured with non-contextual interpretations that wholly miss its intent. If people believe that their eternal salvation depends on themselves or on the institution of the church, they seem inclined to make this passage support their idea in some manner. However, they must strain to find the reason for the specific form of Peter’s ideas in the lesson. The typical interpretation from this school of thought builds discipleship on fear. " You’d better really give it your best, or you won’t make it," wholly missing Peter’s primary conclusion; quietly and confidently commit your soul to Jesus in well doing, for He is faithful. The focus of this interpretation moves distinctly away from the Lord Jesus Christ to human accomplishment.

Peter addressed this letter to suffering Christians, likely living in the northern area of modern Turkey. They were faithful in their Christian living, apparently a major cause of their suffering at the hands of evildoers. They were not lost sinners who needed salvation; they were faithful Christians who needed encouragement.

In the verses leading up to this lesson Peter surfaces the idea that Christians suffer for two reasons. Some suffer because they compromise their faith and face chastening or other predictable consequences of a hypocritical lifestyle. Others live by their faith despite the difficulties imposed by people who do not embrace the faith of the Lord Jesus Christ. This passage contributes needed insight to the philosophical question regarding " gratuitous evil." Is there such a thing, evil so intense and nonsensical that it exhibits no obvious explanation whatever? Consider the ovens in which the Nazis murdered thousands of Jews. Consider the more recent situation in Iraq in which the government directed the use of horrible chemical weapons against thousands of Kurdish citizens. If you suffered through one of these ordeals, you would likely struggle with that momentous question; "Why," why would such a thing be allowed? Peter rejects the idea that all evil, all suffering can be explained. In some instances, true enough, people bring their suffering onto themselves by any number of contributing factors. However, in other cases godly, faithful believers face unexpected trials without any apparent or mitigating explanation. Peter doesn’t pretend to explain this evil; he only acknowledges that it occurs and explains how faithful Christians should face it.

Did you ever notice the frequency of " faith" words in Scripture? In your survey of these words don’t miss " faithful." Especially in the Old Testament, one can hardly separate the ideas of " faith" from " faithful." In fact we shouldn’t try to pry them too far apart. " The just shall live by his faith."  {Hab 2:4} Occasionally we probe the New Testament passages that discuss the " faith of God." I believe the very best explanation of these passages lies in this essential Old Testament union between faith and faithfulness. We cannot impose upon God the finite concept of faith, as in " We walk by faith and not sight."  {2Co 5:7} This is the error of contemporary neo-orthodox theologians who conclude that God has no more knowledge of the future than you or I The idea of God’s faith must be considered in conjunction with God’s faithfulness. As God is faithful to Himself in all things, particularly in the example of the Lord Jesus Christ, He leaves us a godly model of conduct. Peter has already emphasized this truth.  {1Pe 2:21-23}

" For the time is come that judgment must begin at the house of God."

What judgment? What is the context of the verse? In the preceding verses Peter has extensively discussed two kinds of suffering. Some suffer for evildoing; others suffer in well doing. When you observe someone suffering, how do you know the difference? Ah, now we are getting to Peter’s lesson. No people are more equipped to distinguish the character of suffering more than God’s faithful people. If they served faithfully, they have lived in the shoes of suffering. They are intimately acquainted with all the nuances of suffering. More than any people on earth, they know the difference between suffering in evildoing and suffering in well doing. One suffering brings shame and a convicted conscience. The other brings joyful liberty.

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Haydock: 1Pe 4:17 - -- The time is that judgment should begin at the house of God. By judgment seems to be here understood afflictions, persecutions, and trials in this ...

The time is that judgment should begin at the house of God. By judgment seems to be here understood afflictions, persecutions, and trials in this world; and the sense is, that the time of this life is a time of suffering. ---

And if first at us. That is, if the justice of God deal in this manner with his friends whom he loves, much greater will be hereafter the punishments of sinners, and of those who have refused to believe in Christ. (Witham)

Gill: 1Pe 4:17 - -- For the time is come that judgment must begin at the house of God,.... By the house of God is either meant the temple at Jerusalem, which is often so ...

For the time is come that judgment must begin at the house of God,.... By the house of God is either meant the temple at Jerusalem, which is often so called, because it was built for God, and where were the symbol of his presence, and his worship; and now the time was come, or at hand, that God would begin at his sanctuary, and leave this house desolate, and not one stone should be left upon another, as Christ had foretold: or else the church of God, which is frequently called the house of God, because it is of his building, where he dwells, and grants his gracious presence, and which he beautifies, fills, repairs, and defends; and so may design believers in Christ, those that are of the household and family of God: and by judgment is meant, not punishment for sin, strictly speaking, because Christ has endured this in the room and stead of his church and people, and therefore in justice cannot be inflicted on them; but afflictions and persecutions, and which are fatherly chastisements, and different from God's judgment on the world, and condemnation with it; see 1Co 11:32 and these may be said to "begin" with them, because it is only in this life the saints have their afflictions; and which are in love to them, and therefore are early brought upon them to try them, and purge them, and make them partakers of his holiness: besides, wicked men are often made use of as instruments, by which God chastises his people; upon which account they are reserved till last, to be the objects of his vengeance, when they have filled up the measure of their sins; and then what is begun in love at the house of God, will end in wrath and severe punishment on them: and whereas it is said, "the time" is come, or at hand, it may be observed, that as God has his set time to favour his Zion, so likewise to chastise her; all his people's times are in his hand, as of comfort, so of temptation, affliction, and persecution. The first times of Christianity, or of the preaching of the Gospel, were times of trouble and distress; for as it was necessary the Gospel should be confirmed by signs and wonders, so that it should be tried and proved by the sufferings of the saints for it: and the phrase also suggests, that these sufferings and afflictions were but for a time, and even as it were for a moment, for a little while; and is a reason why the saints should glorify God, as these words imply, being introduced with the causal particle, "for"; that they have their sufferings now, and not with the wicked in the world to come, which will have no end:

and if it first begin at us; either us Jews, for Peter, and those he writes to, were such; or us Christians, who believe in Christ, have embraced his Gospel, and profess his name:

what shall the end be of them that obey not the Gospel of God? of which God is the author, and which contains things relating to him; as the grace of God, the righteousness of God, peace with him, pardon from him, justification before him, and acceptance with him; and which he commits to men, and qualifies them for preaching it, and succeeds the ministry of it; and it being his Gospel, as it makes it the more valuable in itself, so it is to be had in the greatest reverence and esteem; and the greater is the sin of such who despise and reject it, as did the unbelieving Jews, who seem chiefly designed, here; it was first preached to them, but they disbelieved the doctrines of it, and submitted not to its ordinances, and rejected Christ, the Saviour, the sum and substance of it; and put it away from them, judging themselves unworthy of everlasting life: and what shall the end of such be? in this world wrath came upon them to the uttermost, ruin upon their nation, city, and temple; and in the world to come everlasting destruction from the presence of the Lord, and eternal vengeance in flames of fire. The Jews have various phrases, and frequent expressions in their writings, which resemble these, and serve to illustrate them. When Noah told the old world of the flood, and called upon them to repent, they are represented as saying to him o,

"where does punishment begin? מן ביתיה, "at the house" of that man does it "begin?" when Methuselah died, they said unto him, does not punishment begin at the house of that man?''

and elsewhere p, says R. Jonathan,

"punishment does not come into the world, but in the time that the wicked are in the world; and it does not begin (i.e. at them) אלא מן הצדיקים תחלה, but it begins at the righteous;''

and again q.

"when God executes judgment on the righteous, he is praised; for if he executes this on them, how much more on the ungodly?''

see Isa 10:11.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 4:17 Or “the end.”

Geneva Bible: 1Pe 4:17 ( 16 ) For the time [is come] that judgment must begin at the house of God: and ( 17 ) if [it] first [begin] at us, what shall the end [be] of them th...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 4:1-19 - --1 He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches;12 and comforts them agains...

MHCC: 1Pe 4:12-19 - --By patience and fortitude in suffering, by dependence on the promises of God, and keeping to the word the Holy Spirit hath revealed, the Holy Spirit i...

Matthew Henry: 1Pe 4:12-19 - -- The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest dan...

Barclay: 1Pe 4:17-19 - --As Peter saw it, it was all the more necessary for the Christian to do right because judgment was about to begin. It was to begin with the household ...

Constable: 1Pe 4:12-19 - --A. The Fiery Trial 4:12-19 Peter reminded his readers of how sufferings fit into God's purposes to encou...

Constable: 1Pe 4:15-19 - --2. Suffering as Christians 4:15-19 4:15-16 However, we should not take comfort in suffering that we bring on ourselves for sinning, only suffering tha...

College: 1Pe 4:1-19 - --1 PETER 4 C. LIVE FOR THE WILL OF GOD (4:1-6) 1 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he...

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Introduction / Outline

Robertson: 1 Peter (Book Introduction) THE FIRST EPISTLE GENERAL OF PETER ABOUT a.d. 65 By Way of Introduction The Author The Epistle is not anonymous, but claims to be written by "...

JFB: 1 Peter (Book Introduction) ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History,...

JFB: 1 Peter (Outline) ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN ...

TSK: 1 Peter (Book Introduction) As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of it...

TSK: 1 Peter 4 (Chapter Introduction) Overview 1Pe 4:1, He exhorts them to cease from sin by the example of Christ, and the consideration of the general end that now approaches; 1Pe 4:...

Poole: 1 Peter 4 (Chapter Introduction) PETER CHAPTER 4

MHCC: 1 Peter (Book Introduction) The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, ge...

MHCC: 1 Peter 4 (Chapter Introduction) (1Pe 4:1-6) The consideration of Christ's sufferings is urged for purity and holiness. (1Pe 4:7-11) And the approaching end of the Jewish state, as a...

Matthew Henry: 1 Peter (Book Introduction) An Exposition, with Practical Observations, of The First Epistle General of Peter Two epistles we have enrolled in the sacred canon of the scripture w...

Matthew Henry: 1 Peter 4 (Chapter Introduction) The work of a Christian is twofold - doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exho...

Barclay: 1 Peter (Book Introduction) INTRODUCTION TO THE FIRST LETTER OF PETER The Catholic Or General Epistles First Peter belongs to that group of New Testament letters which are k...

Barclay: 1 Peter 4 (Chapter Introduction) The Obligation Of The Christian (1Pe_4:1-5) The Ultimate Chance (1Pe_4:6) (1) The Descent Into Hell (1Pe_3:18-20; 1Pe_4:6) (2) The Descent Into H...

Constable: 1 Peter (Book Introduction) Introduction Historical background This epistle claims that the Apostle Peter wrote it...

Constable: 1 Peter (Outline) Outline I. Introduction 1:1-2 II. The identity of Christians 1:3-2:10 A....

Constable: 1 Peter 1 Peter Bibliography Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publ...

Haydock: 1 Peter (Book Introduction) THE FIRST EPISTLE OF ST. PETER, THE APOSTLE. INTRODUCTION. This first Epistle of St. Peter, though brief, contains much doctrine concerning fa...

Gill: 1 Peter (Book Introduction) INTRODUCTION TO 1 PETER That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the...

Gill: 1 Peter 4 (Chapter Introduction) INTRODUCTION TO 1 PETER 4 In this chapter the apostle goes on to exhort to an holy life and conversation, and to the several duties of religion, an...

College: 1 Peter (Book Introduction) INTRODUCTION This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpret...

College: 1 Peter (Outline) OUTLINE I. THE GREETING - 1:1-2 II. A CALL TO BE HOLY - 1:3-2:10 A. The Hope of Salvation - 1:3-9 B. The Glory of This Salvation - 1:10-1...

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