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  • PARALLEL BIBLE - 1 Peter 4:17

    CHAPTERS: 1 Peter 1, 2, 3, 4, 5     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19




    King James Bible - 1 Peter 4:17

    For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

    World English Bible

    For the
    time has come for judgment to begin with the household of God. If it begins first with us, what will happen to those who don't obey the Good News of God?

    Douay-Rheims - 1 Peter 4:17

    For the
    time is, that judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God?

    Webster's Bible Translation

    For the
    time is come that judgment must begin at the house of God: and if it first beginneth at us, what will be the end of them that obey not the gospel of God?

    Greek Textus Receptus

    3754 ο 3588 καιρος 2540 του 3588 αρξασθαι 756 5670 το 3588 κριμα 2917 απο 575 του 3588 οικου 3624 του 3588 θεου 2316 ει 1487 δε 1161 πρωτον 4412 αφ 575 ημων 2257 τι 5101 το 3588 τελος 5056 των 3588 απειθουντων 544 5723 τω 3588 του 3588 θεου 2316 ευαγγελιω 2098

    Treasury of Scriptural Knowledge

    VERSE (17) -
    Isa 10:12 Jer 25:29; 49:12 Eze 9:6 Mal 3:5 Mt 3:9,10

    SEV Biblia, Chapter 4:17

    Porque es tiempo de que el juicio comience desde la casa de Dios; y si primero comienza por nosotros, ¿qu ser el fin de aquellos que ni creen ni obedecen al Evangelio de Dios?

    Clarke's Bible Commentary - 1 Peter 4:17

    Verse 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 endure various calamities; see Matt. xxiv. 9, 21, 22; Mark xiii. 12, 13; John xvi. 2, &c. 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, (Matt. xxiii. x25: 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 krima, 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 Ezek. ix. 1-7, where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary.

    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. Pet. immediately quotes.

    John Gill's Bible Commentary

    Ver. 17. For the time is come that judgment must begin at the house of God , etc.] 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 Corinthians 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 f89 , where does punishment begin? hytyb m , 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 f90 , 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) hljt yqydxh m ala , but it begins at the righteous; and again f91 when God executes judgment on the righteous, he is praised; for if he executes this on them, how much more on the ungodly? (see Isaiah 10:11,12 Jeremiah 25:29 49:12 Ezekiel 19:6).

    Matthew Henry Commentary

    Verses 12-19 - By
    patience and fortitude in suffering, by dependence on the promise of God, and keeping to the word the Holy Spirit hath revealed, the Holy Spirit is glorified; but by the contempt and reproaches cast upo believers, he is evil spoken of, and is blasphemed. One would thin such cautions as these were needless to Christians. But their enemie falsely charged them with foul crimes. And even the best of men need to be warned against the worst of sins. There is no comfort in sufferings when we bring them upon ourselves by our own sin and folly. A time of universal calamity was at hand, as foretold by our Saviour, Mt 24:9 10. And if such things befall in this life, how awful will the day of judgment be! It is true that the righteous are scarcely saved; eve those who endeavour to walk uprightly in the ways of God. This does no mean that the purpose and performance of God are uncertain, but onl the great difficulties and hard encounters in the way; that they go through so many temptations and tribulations, so many fightings withou and fears within. Yet all outward difficulties would be as nothing were it not for lusts and corruptions within. These are the worst clog and troubles. And if the way of the righteous be so hard, then how har shall be the end of the ungodly sinner, who walks in sin with delight and thinks the righteous is a fool for all his pains! The only way to keep the soul well, is, to commit it to God by prayer, and patien perseverance in well-doing. He will overrule all to the final advantag of the believer __________________________________________________________________

    Greek Textus Receptus

    2532 CONJ ει 1487 COND ο 3588 T-NSM δικαιος 1342 A-NSM μολις 3433 ADV σωζεται 4982 5743 V-PPI-3S ο 3588 T-NSM ασεβης 765 A-NSM και 2532 CONJ αμαρτωλος 268 A-NSM που 4226 PRT-I φανειται 5316 5695 V-FDI-3S

    CHAPTERS: 1, 2, 3, 4, 5
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19


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