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1 Peter 3:13

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Bible Study Resources

Concordances:

- Thompson Chain Reference - Church;   Saints;   Security;   Security-Insecurity;   The Topic Concordance - Fear;   Opposition;   Suffering;   Torrey's Topical Textbook - Life, Natural;  

Dictionaries:

- Bridgeway Bible Dictionary - Justice;   Holman Bible Dictionary - Persecution in the Bible;   1 Peter;   Hastings' Dictionary of the Bible - Peter, First Epistle of;   Hastings' Dictionary of the New Testament - Access ;   Example;   Goodness (Human);   Peter Epistles of;  

Encyclopedias:

- International Standard Bible Encyclopedia - Follower;   Good;   Peter, the First Epistle of;   Providence;  

Devotionals:

- Every Day Light - Devotion for December 13;  

Contextual Overview

8Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. 8 Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. 8 To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 8Finally, y'all should all be like-minded. Take care of each other. Be humble and tender. 8 Last of all, see that you are all in agreement; feeling for one another, loving one another like brothers, full of pity, without pride: 8 Finally, [be] all of one mind, sympathising, full of brotherly love, tender hearted, humble minded; 8 Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous, 8 Finally, Be ye all of one mind, sympathizing with each other, love as brethren, be pitiful, be courteous: 8 In conclusion, all of you should be of one mind, quick to sympathize, kind to the brethren, tenderhearted, lowly-minded, 8 Finally be ye all of one minde, hauing compassion one of another, loue as brethren, be pitifull, be courteous,

Bible Verse Review
  from Treasury of Scripure Knowledge

who: Proverbs 16:7, Romans 8:28, Romans 13:3

followers: Psalms 38:20, Proverbs 15:9, 1 Corinthians 14:1, Ephesians 5:1, 1 Thessalonians 5:15, 1 Timothy 5:10, 3 John 1:11

Reciprocal: Genesis 39:21 - the Lord Ecclesiastes 8:5 - keepeth Jeremiah 39:12 - do him Daniel 3:25 - they have no hurt Matthew 5:10 - are 1 Thessalonians 1:6 - and of Hebrews 12:14 - and holiness

Cross-References

Genesis 3:4
"You will not surely die," the serpent said to the woman.
Genesis 3:4
"You will not certainly die," the serpent said to the woman.
Genesis 3:4
And the serpent said to the woman, "You surely will not die!
Genesis 3:4
The serpent said to the woman, "You surely will not die!
Genesis 3:4
And the serpent sayde vnto the woman: ye shall not dye the death.
Genesis 3:4
But the snake said to the woman, "You will not die.
Genesis 3:4
But the serpent said to the woman, "You will not die.
Genesis 3:4
Forsothe the serpent seide to the womman, ye schulen not die bi deeth;
Genesis 3:4
And the Serpent said vnto the woman, Ye shall not surely die.
Genesis 3:4
And the serpent said unto the woman, Ye shall not surely die:

Gill's Notes on the Bible

And who is he that will harm you,.... Or "can harm you". God will not; for his eyes are upon the righteous, to protect and defend them, and, his ears are open to their cries, to avenge them; he is on their side, and he is the only lawgiver that is able to save, and to destroy. Christ will not; for when he came the first time, it was not to condemn, but to save; and when he comes a second time, though he will rule the wicked with a rod of iron, and dash them in pieces as a potter's vessel; yet his people, who are his jewels, he will spare, as a man spares his only son. Good angels will not; these rejoice at the conversion, and in the salvation of sinful men, encamp about the saints, and are ministering spirits to them: nor the devil; though he would devour, he cannot; for greater is he that is in the saints, than he that is in the world: nor can sin; for though it wars against them, it shall not have the dominion over them; and though it often breaks in upon their peace and comfort, it cannot damn and destroy their souls: nor the law; for though it pronounces guilty, and curses those that are under it, and are of the works of it, yet since Christ has fulfilled it for his people, by obeying its precepts, and bearing its penalty, the curse, it lies not against them, nor can it inflict any punishment on them: nor the men of the world; who hate and persecute the saints; these can do them no real harm; they cannot hurt their grace, which shines the brighter, being tried and proved in the furnace of affliction; they cannot destroy their peace and comfort by all the trouble they give them; all the harm they can do them is to their bodies; they can do none to their souls; and even all the evil things they do to their bodies work together for their good; and they must be very wicked men that will do harm in any respect to such as behave well in states, cities, towns, or neighbourhoods:

if ye be followers of that which is good; of God, who is essentially, originally, and infinitely good, and does good to all his creatures, by imitating him in holiness and righteousness, in kindness, mercy, and beneficence; and of Christ, the good Shepherd, following him in the exercise of grace, as of humility, love, patience, c. and in the discharge of duty and of good men, the apostles of Christ, the first churches, faithful ministers, and all such who through faith and patience have inherited the promises, and that both in doctrine and practice; and of all good things, whatever is true, honest, just, pure, lovely, and of good report, particularly righteousness, godliness, faith, love, patience, and meekness. Some copies, as the Alexandrian, and others, read, "zealots", or "zealous of good"; of good works, as in Titus 2:14 and so the Vulgate Latin, Syriac, and Ethiopic versions.

Barnes' Notes on the Bible

And who is he that will harm you, if ye be followers of that which is good? - This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness” sake. While it is true that the Saviour was persecuted by wicked people, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good people have often suffered persecution, though laboring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. People who are upright and pure; who live to do good to others who are characteristically benevolent and who are imitators of God - are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world and to bring him at last to an honored grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders “honor to whom honor is due.” Compare Psalms 37:3-6.

Clarke's Notes on the Bible

Verse 13. Who is he that will harm you — Is it possible that a man can be wretched who has God for his friend? "All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed."

If ye be followers, &c.] Εαν Του Αγαθου μιμηται γενησθε· If ye be imitators of the good One, i.e. of God. Ὁ Αγαθος, the good One, is one of God's prime epithets, see Matthew 19:17, and Satan is distinguished by the reverse, ὁ πονηρος, the EVIL one, Matthew 13:19, where see the notes. Instead of μιμηται, followers, or rather imitators, ζηλωται, zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen's Arabic, the Coptic, AEthiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text.


 
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