1 Peter 5:10

1Pe_5:10

The God of all grace.

Triple perfection

The Revised Version makes two changes of some importance in this passage. The word settle is removed to the margin. And the form of the whole passage is changed from that of a prayer to that of an assurance: The God of all grace shall Himself perfect, stablish, strengthen you. It may be taken as a revelation.

I. First of all, what God actually is-a God of all grace; that is, of grace for all men, and of every kind of grace. Its contents may perhaps be defined best as unmerited goodwill, showing itself in act or waiting in perpetual eagerness for an opportunity to show itself. Now it is one of the peculiarities of the Christian religion that it represents God as in eternal possession of such grace, and as always ready and disposed to exercise it towards man. Other religions are apt to confine the goodwill of the God within the limits of the country, or the tribe, or the association of tribes, or to represent the God as gracious only to some men, although ungracious and His heart entirely closed against others. To all our dull questionings whether God really loves us, the one reply the New Testament makes is simply that He is the God of all grace, in such a sense that no higher degree of grace on the one hand, and on the other no defect or arbitrary restraint of grace, can be conceived of Him.

1. That reply is worth lingering upon, in order that we may teach ourselves more confidently to adore. Through all nature it is easy to trace Gods grace or effective goodwill towards man, nor is it necessary to suppose that it is altogether confined to man. That He Himself feels pleasure at the beautiful things He makes, whether they spring into being as the product of a fresh creation or evolve their glories out of some closely packed germ, may be inferred from the phrase in Genesis (He saw that it was good.) In the shapes of the leaves, the colours of the flowers, and all the fragrance of the garden, it is possible to see not only the skill of the Creator in providing for the vital purposes of nature, but His generosity also in weaving beauty and use in His processes and decking His handiwork with glories that are almost superfluous but for pleasure.

2. It is much the same with history, Gods providential administration of the world. Grace of every kind and degree, of patience, and discipline, and spiritual help, may be traced all through it, vindicating the interests of righteousness, leading men on to ever clearer moral perception and completer moral attainment. To that statement it is questionable whether any exception can be taken. On the part of some men, indeed, it is customary to hold that the testimony is divided, that whilst in certain places the race has declined and fallen, in others only has it risen and advanced. But there is a distinction, of primary importance in human affairs, which does not seem to warrant such a conclusion. Mans progress through the centuries appears at times to be confused and slow. But that is exactly what might have been expected from man; and if any long period is taken, and his condition at the close compared with his condition at the beginning, as far as morality and the highest and innermost interests of the man are concerned, it will not be easy to question either that the progress has been very real and great, or that the cause of it all has been the overflowing grace of God.

3. But no manifestation of that grace in any other sphere can compare with its manifestation in religion. Who hath called us unto His eternal glory by Christ Jesus. This states that the grace is so great as to be able to satisfy itself with nothing less than that we should be with God, partakers of His nature and sharers through eternity of His glory. Of course the apostle added by Christ Jesus, for no Christian with the thought of Gods grace in his mind can keep it separate long from its companion thought of the Saviour. For that there are at least two reasons. Whenever a man wants to know the heart of God, the best mode is to dwell upon the kindliness and patience and love of the Saviour amongst men, to trace them all back to the Divine source from which they come, and to regard them as but sparks and emanations, dulled in their passage earthwards, of the ever-glowing Love that sits upon the throne of the heavens. Secondly, and chiefly, the gift of Jesus Christ is at once the most magnificent and the most irrefragable proof Jehovah could give that His grace is like His justice, without defect and without limit.

II. Let us turn now to the revelation the verse contains of what man may become.

1. The same second phrase, called to His eternal glory, sets it forth in part, but is almost too ideal dud even inconceivable for exposition. For what the glory of God is, in the sense in which the word is used here, His own state of blessedness, the eternal beatitude that fills and surrounds Him, of necessity no man can tell. It must include all the gratifications that pure spirit is capable of receiving, with no liability to interruption or loss, and with all kinds of associated joys, each of which exceeds mans highest imagination. And all this glory is to be ours-the discord and strife of our natures forever quieted; the whole moral nature beatified, perfected, assimilated to God. In that respect, too, the Christian religion does not believe in limitations.

2. The other part of the revelation of what man may become can be more easily understood. God shall Himself perfect, stablish, strengthen you, writes the apostle; and he may also have added settle you. The first word implies such adjustment as issues in exact fitness to relationship-the making a man precisely what he ought to be in regard of his attitude towards God, towards his fellow men, towards his own conscience and sense of duty. The second word means radically power to resist and stand firm; and the third, power of effective strength by means of which conquests are made and obstacles overborne. The last word, settle, denotes the laying of a firm foundation, like the rock of which our Saviour speaks, whereon if a man build, his house will be able to defy the vehemence of wind and weather. There is thus a triple perfectness, set before us and even pledged to us in this verse, as the revelation of what man may become; fitness to all moral relationships, strength to resist every assault of Satan, power of progress and triumph which nothing can hinder, and all this resting upon, nay, built into a foundation so firm that the might of hell cannot shake it. There are, however, two or three facts frequently familiar to the thought of every one, which make the prospect opened up by St. Peter very blessed, but sometimes very dubious. The one is our almost constant consciousness that the motives of our best acts are mixed, some right, but others in every way unworthy. That alloy of impure motive-at times it seems to be a defect we cannot escape from, tainting our best moments, turning mens mistaken praise into the parent of humiliation and self-reproach. But that is not the worst. Moralists teach that the range of mans duty is co-extensive within the range of his moral consciousness; or, in other words, that the standard at which he aims should contain the completeness of everything, which his conscience when most sensitive recognises as dutiful and right. Two miserable results immediately follow. Every one knows that his performances day after day insist upon lingering a great way behind his standard; and every one must occasionally fear that the standard itself has shrunk, because the conscience has been dulled by past trifling and sin. The emphatic positiveness of this verse will not, however, permit itself to be overlooked. And instead of giving way to doubt and questioning the possibility of our perfecting, it is better that we should set ourselves to find out how such a blessing may be certainly ensured and enjoyed. St. Peter does not hesitate in his teaching or qualify his words in any way. He says distinctly that only God can do it for us, and that He will do it because His grace is complete and full. We must therefore get the Spirit of God into our hearts by trust in Him, and become possessed of Him, or the thing remains of necessity hopeless. There are indeed at the present day, as there have ever been, strong tendencies to look in other directions for the power that will confer the greatest benefit upon society anal upon the individual. Sometimes it assumes the shape of the study of some form of art or branch of science, of devotion to an impossible equality or an unreasonable hierarchy, of a kind of progress that slaughters the unit and passes on to a remote and general triumph, of culture, or combination, or the coercion of the will. Doubt, however, is long-lived and hard to kill; and still it may be our fears are whispering to us, Can He perfect me, and will He? It is almost certain that Peter was an old man when he wrote these words; and an old mans counsel and assurance, especially when they are based upon his own actual experience, are not to be despised. In his youth and earlier manhood he had lacked steadfastness. If, therefore, reason and experience have any validity at all, there is no room left for doubt. It is an argument in which no possible flaw can be found; the grace of God is not liable to exhaustion or abatement, and therefore whatever it has actually done for others it can do for us. The God of all grace will do it for us. That grace of His will go with us wherever we go, constantly compassing us about, sustaining our hearts, preparing us for blessedness. (R. W. Moss.)

The God of all grace

Our first experience in reading this verse is amazement that borders on bewilderment. The whole is a perfect blaze of diamonds. Keep your eyes upon the verse, and see what words we have: God, all grace, called, eternal glory, Christ Jesus, dominion forever. And, as if these were not enough, we find also perfection thrown in as well: make you perfect. And these marvellous words daze us all the more because of their contrast to that which has gone before. The devil, a roaring lion, suffering, adversary, God, grace, eternal glory, perfection. Now we will seek to put the words in order, and link them together. And observe that, though this text reads as a prayer, it is really a promise. Instead of the first word being but, it should be and. In the previous verses the Holy Ghost has been telling us what we have to do. Now He tells us what God has promised to do. We must never separate the things that God has joined together. If God says in one line, Work out your own salvation with fear and trembling, He says in the next, for it is God that worketh in you. And so, if here I am told that I am to be sober and vigilant, and that I am to resist a roaring devil, and I say, How can it be? It is more than I can do, He who bids me do it tells me what He will do: And He Himself shall perfect, strengthen, and stablish you. The words, you see, are beginning to fall into order. But there is one important point which I question whether many of you have seen, because in nine cases out of ten that sentence, after that ye have suffered a while, is linked with the last clause of the verse, whereas it belongs to the first; and if you look you will see what a difference it makes. The God of all grace who hath called us, after that we have suffered a while, to His eternal glory, will Himself, whilst we are suffering-during this little interval that lies between the grace and the glory-so sanctify the suffering, that it shall perfect, stablish, strengthen, settle us. The sufferings come between the grace and the glory.

I. Who shall rise to the height of this first expression, the God of all grace? It does not mean that God is gracious in His tendency, or simply gracious by His nature, but that He Himself is the reservoir, the home, the source, the supply, of grace in all its manifestations. Need I recapitulate them to you? Divine choice with all its inscrutable mysteries. Redemption by a dying Christ. Justification also in all its wondrous harmony between mercy and perfect equity. Yes, and regeneration too, with its heaven-born purity, and its new-created tendencies within the soul. All these are covered by the word grace. These things are only different manifestations of one and the same sublime attribute. But, when I mention these, I have only just touched the spray of the wave. There are deeps that lie beneath in this expression, the God of all grace, for it contains all the graces which the soul must possess before it can enter eternal glory. Most certainly there must be the grace of repentance. The cry of God be merciful to me is a cry that comes down from heaven before ever it can break from my lips. The God of all grace. But repentance must ever be followed by faith. It is the gift of God. Then there are other graces yet to be manifested. Faith worketh by love. But love is born of God, for God is love, and if I love Him, it is because He first loved me. But no man can see the Lord apart from holiness. How can this poor, sin-stained man become holy? And the answer is, that it is the Spirit of the Lord that worketh holiness; and so, whilst He is the God of all manifestations of grace, He is the God of all the graces that I possess. But I have hardly begun yet with this enumeration. This text covers much more, for it includes all the supplies of grace that are needed along the road. It is a weary road: I need refreshing grace. It is a sorrowing path, because it is a sinful one: I need comforting grace. As a wandering sheep, I need restoring grace. Being weak as a babe, I need upholding grace. And everything that a saint can need from the moment of my new birth to that ecstatic instant when I stand before His eternal glory, without spot or wrinkle, lies centred in God.

II. This God of all grace calls us to eternal glory. Let us begin at the beginning. He has called you. The call that is intended here is, as Archbishop Leighton beautifully puts it, that call which goes deeper than the ear, touches the heart within, throws open the door, and admits the Christ. And consequently you will find that the word called becomes the title of the true Christian. A man of God is one who has been called. But how is he called? It is unto His eternal glory in Christ; not simply, mark you, for Christs sake. That is true, but it is not the truth here taught. He has called us to eternal glory in Christ. He called Christ into glory, and, when He called Christ into glory, He called me, because I am in Christ. The call that I receive is a call that sounds in the Sons ear. It is a call to His glory. We share His blessedness. Gods glory is Himself. There is nothing more glorious about His glory than Himself. The only way in which God can glorify Himself is to reveal Himself. Come, lave thy spirit in the eternal blaze of Deity. Come, be at home with Me. That one word glory covers all joy, all blessing, all bliss. God has called us unto His eternal glory. But this is only the beginning of the theme. You have to put the word eternal into the scale. It is not a call for an age or for a millennium. Oh, fools that we are to weep our eyes out over earths sorrows, and to grumble our spirits into wretchedness because of a passing moment of care!

III. He allows a little interval of suffering which is itself full of blessing. Ah, we too often want to leave that bit out, After that ye have suffered a while. The call comes, but the glory does not come immediately after the call. The suffering is part of the call, as well as the glory. It is not a haphazard thing that comes in. It is all a part of the plan. When God calls you to glory, He calls you to come to glory through a little while of suffering. How this takes away all the acidity of ones sorrows! It is part of the road to the eternal glory. It is just as much included in the plan as all the rest, And then, you see, it says that it is only a little while. Really the word while is not there. It is after ye have suffered a little; and you can choose, if you like, whether it means degree or duration. You say, But why can I not go to heaven at once? The answer is found in the last line of our text. He Himself will make you perfect, stablish, strengthen, settle you. He will do it through this little interval of suffering. He will perfect you. Ah, there is nothing about us that is not imperfect. There are many little rents in us, and the Lord allows us to go through this little while of suffering so that He may repair the imperfections. Bad as you are, you would be worse if you had less trouble. There is not here, today, a child of God who is not the richer and the holier for the little while of suffering. The next word is stablish, and that implies fixity. Oh, we are very prone to fluctuation. Some times nothing but a heavy heart will give weight to a character, and so God says, I cannot let that light and frivolous child remain like a piece of thistledown floating at the dictation of every breath of air. I must pass him through a little while of suffering. That is stablishing. The word settle does not appear in the R.V. The last word there is strengthen, and the meaning of the word is made powerful to resist attack. There is the devil. He is roaring. Do you think you can resist the great adversary? Never! But the Lord steps ill, and says, If I bid you meet the roaring lion, I will pass you through a little season of suffering which shall repair and stablish you, and put spiritual thews and sinews into you, so that in My strength you may overcome. (A. G. Brown.)

Grace all in all

I. First, we are taught that the true conversion of the soul to God is a divine work, a work which the mercy of Heaven must begin, and the power of heaven carry forward, otherwise it never can be performed.

1. As to the source from whence conversion proceeds. St. Peter distinctly acknowledges it to be of God; he refers expressly to Him as the Author of that great change which had taken place in his own soul, and in the souls of those to whom he was writing. Consider in how many ways grace must be bestowed upon us in order to our salvation: we want grace to draw us, grace to enable us to believe, grace to strengthen us, grace to make us persevere; grace was wanting to contrive the scheme of our redemption; grace to carry it into execution, and grace to finish that glorious work.

2. As to the manner in which we are made partakers of this inestimable mercy: it is by calling God, who hath called us. Here is another proof that this change is not of the will of man, but of God. He makes ready, and He invites; we ourselves have no more to do with the preparing of that rich provision which is made for our souls in the gospel, than the guest has with the feast set before him by some hospitable entertainer. Nay, we have not naturally even the wish to partake of it.

3. As to the means by which it is accomplished: it is by Jesus Christ. That the children of God are called, that they are converted, that they are justified, that they are sanctified, that they shall be glorified, is all owing to, is all accomplished by, our blessed Lord and Saviour.

4. As to the end to which it leads: that end is Gods eternal glory. It is His, His own glory, His brightest gift, His choicest possession: it is that gift of God which Christ shed His precious blood to purchase. It is eternal; it is not like our poor fleeting pleasures; not like earthly riches, which make themselves wings and flee away; not like the pomps of this world, of a fashion which is always changing; but a glory which is without change, without end; a sun of brightness which shall never set.

II. That they in whom this work of grace is going on, called as they are to eternal glory, are by no means to consider themselves as free from sufferings or trial; on the contrary, the apostle seems to speak of these things as if they were certain to befall them; or rather, I should say, he addresses his converts as being, for the present, actually under tribulation.

1. They find their spiritual good thereby promoted.

2. They find that when trouble is nigh, God is also present.

3. They find not only that their troubles will soon be over-past, but far over-paid.

III. That what grace has begun we should be very earnest that the same grace will perfect. This is the blessing which the apostle asks for in his prayer. And now let me address-

1. Those who are under the influence of that grace of which the apostle is speaking; who have felt its power in turning them from their sins, in drawing them to Christ for salvation.

(1) Learn to prize the grace you have received; remember from whom it cometh; at what a price it was purchased; remember how it is conveyed to your souls by that blessed Spirit whose office it is to sanctify all the elect people of God,

(2) Be careful how you quench or slight it; do nothing contrary to its suggestions; endeavour to do all things according to its guidance.

(3) Endeavour to improve it; strive to show that you have not received the grace of God in vain; do not take the beginning of a Christian life for the end of it, and sit down at the entrance, when you ought rather to be pressing forward on the way; go on from strength to strength; aim high.

2. I would address myself to those whose consciences tell them they are as yet strangers to this grace, or, at least, are not living under its power.

(1) Oh, I will not endeavour to set before you the vanity of a life spent in search of things temporal; there must be some moments of seriousness. Point to that glory which you think so little about, and in preference to which you choose earthly things as your portion.

(2) Let me also remind you that to this glory, with all its brightness and all its reality, and all its eternity, you are invited. (F. Lear.)

The God of all the graces

You know that the word grace has many meanings, both in the original language of the verse and in our own language. As we use it familiarly, it is often beauty. So that we have it, The God of all beauty. And when you are admiring the gracefulness of some human form, in its finished delicacy; or looking upon the loveliness of nature-never forget that He is the God of beauty. Let us look at it in another of its meanings. Grace is, properly, a free gift, arid since every good thing is utterly undeserved by us, every good thing is of grace. All that raises and gladdens life-all goes to make the grace of God. But we generally accept the word as having reference to spiritual good, For instance, we take it as relating to the Christian virtues, the fruits of the Spirit; and we call them the graces. And He is the God of all the graces. Now, there are some graces that, at this moment, you feel that you particularly need. Remind yourself, and remind God, that He is the God of that grace; that it is all His: His to give; a part of His province; an attribute of His sovereignty. But grace is more distinctly the pardon of sin. The pardon of sin is a grace; a privilege; not purchased-by anything we can say, or do, or think, or pray, or believe. But pardon is not all you want. From the spiritual cradle to the gate of heaven, it is all of grace. You may safely, then, reason thus: Lord, Thou didst call me. Thou didst it of Thy free favour. Therefore carry on, and perfect Thine own work. And in life, as it goes on, your providences want their graces. And every providence requires its own appropriate and comforting grace. Sorrow and joy, bodily health and sickness, successes and disappointments-all want their own proper, rectifying, effectual grace. (J. Vaughan, M. A.)

Who hath called us unto His eternal glory.-

Glory

I. What, then, is the destiny of the saints? God has called us unto His eternal glory. Glory! does not the very word astound you? Think of glory for us who have deserved eternal shame! Glory for us poor creatures who are often ashamed of ourselves!

1. This glory has been promised. What said David? (Psa_73:24).

2. It is to this glory that we have been called. We are called to repentance, to faith, to holiness, we are called to perseverance, and all this that we may afterwards attain unto glory. We have another Scripture of like import in 1Th_2:12.

3. And we are not only called to it, but glory is especially joined with justification (Rom_8:30). If you are justified by the righteousness of Christ, you shall be glorified through Christ Jesus, for thus hath God purposed, and so must it be. Do you not remember how salvation itself is linked with glory? (2Ti_2:10). The two things are riveted together, and cannot be separated.

4. The saved ones must partake of the glory of God, for this are they being prepared every day (Rom_9:23). This is the process which commenced in regeneration, and is going on in us every day in the work of sanctification. We cannot be glorified so long as sin remains in us; we must first be pardoned, renewed, and sanctified, and then we are fitted to be glorified.

5. Thus, then, it seems we are called to glory, and we are being prepared for it; is it not also a sweet thought that our present fellowship with Christ is the guarantee of it? (Rom_8:17). No cross, no crown: but he that has shared the battle shall partake in the victory.

6. I have not yet done, for there is a text, in Heb_2:10, which is well worthy of our consideration: we are to be brought to glory. We might despair of ever getting into the glory land if we had not One to bring us there, for the pilgrims road is rough and beset with many foes.

7. This glory will be for our entire manhood, for our body as well as for our soul. It will be rendered perfect. The body of a child will be fully developed, and the dwarf will attain to full stature. The blind shall not be sightless in heaven, neither shall the lame be halt, nor shall the palsied tremble. The deaf shall hear, and the dumb shall sing Gods praises.

II. Wherein doth this destiny consist?

1. Reckon that glory to a saint means, first of all, purified character. Gods Holy Spirit, when He has finished His work, will leave in us no trace of sin; no temptation shall be able to touch us, there will be in us no relics of our past and fallen state.

2. Next, I understand by glory our perfected manhood. Hero we are but in embryo: our minds are but the seeds, or the bulbs, out of which come the flower and glory of a nobler manhood. Your body is to be developed into something infinitely brighter and better than the bodies of men here below: and as for the soul, we cannot guess to what an elevation it shall be raised in Christ Jesus.

3. Further, by glory and coming to glory I think we must understand complete victory.

4. An invaluable ingredient in true glory is the Divine approval. One approving glance from the eye of Jesus, one accepting word from the mouth of the Father, will be glory enough for any one of us.

5. But this is not all: children of God will have the glory of reflecting the glory of God. When any of Gods unfallen creatures shall wish to see the greatness of Gods goodness, and mercy, and love, they that dwell in heaven will point out a glorified saint. Whenever any spirit from far off regions desires to know what is meant by faithfulness and grace, some angel will reply, Go and talk with those who have been redeemed from among men. Oh, this shall be our glory, that God shall shine through us to the astonishment of all.

6. In certain cases a mans glory lies in his relationships. If any of the royal family should come to your houses you would receive them with respect; yes, and even as they went along the street they would be spied out, and passers-by would say, That is the prince! and they would honour the son of our good Queen. But royal descent is a poor business compared with being allied to the King of kings.

7. Then there will be connected with this the fact that we shall be connected with Jesus in everything. For do not you see it was because of our fall that Christ came here to save men; when He wrought out a perfect righteousness, it was all for us; when He died, it was all for us; and when He rose again, it was all for us? And what is more, we lived in Christ, we died in Him, we were buried in Him and rose in Him, and we shall ascend into heaven to reign with Him.

8. And yet this is not all, for there in heaven we shall dwell in the immediate presence of God. We shall dwell with Him in nearest and dearest fellowship! All the felicity of the Most High will be our felicity.

9. Highest of all our glory will be the enjoyment of God Himself. He will be our exceeding joy: this bliss will swallow up every other, the blessedness of God. The Lord is my portion, saith my soul. Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. Our God shall be our glory.

10. Yet bear with me, I have left out a word again: the text has it, Unto His eternal glory. Ay, but that is the gem of the ring. The glory which God has in reserve for His chosen will never come to an end: it will stay with us, and we shall stay with it, forever. It will always be glory, too; its brightness will never become dim; we shall never be tired of it, or sated with it.

III. What influence should all this have upon our hearts?

1. I think it ought to excite desire in many here present that they might attain unto glory by Christ Jesus.

2. This ought to move us to the feeling of fear. If there be such a glory as this, let us tremble lest by any means we should come short of it.

3. If we are right, how this ought to move us to gratitude! What a contrast to our deserts!

4. It should move us to a dauntless courage. If this glory is to be had, do we not feel like the heroes in Bunyans picture? Before the dreamer there stood a fair palace, and he saw persons walking upon the top of it, clad in light, and singing. Around the door stood armed men to keep back those who would enter. Then a brave man came up to one who had a writers ink horn by his side, and said, Set down my name; and straightway the warrior drew his sword, and fought with all his might, until he had cut his way to the door. Will you not draw your swords and fight against sin till you have overcome it? (C. H. Spurgeon)

After that ye have suffered a while.-

The consolations and sufferings of the believer, and their effects upon his character

I. The consolation here set before us. God hath called us unto His eternal glory by Christ Jesus. In such wonderful terms the Word of God expresses the blessed remedy which His mercy hath provided for the evils of mans fallen state; and you cannot fail to observe how much more they express than a mere relief from such evils. It is a call to a state of actual happiness. It is a call to a state of positive excellence or holiness. It is, finally, a call to a state which we have no language to describe, nor material of thought to imagine-namely, a state of glory.

II. The course through which you must pass. After that ye have suffered a while. Men have sometimes made it an objection against the goodness of God, that there is so much suffering in this world. This they might do with more reason if they could show that men are innocent in this world and deserve no correction, or even that they are, willing to be prepared for the happiness of another world and need no such calls to serious consideration; but, in the present sinful state of fallen man, the very goodness of God requires that there should be suffering. That suffering is indeed, in justice, the punishment for sin, but at the same time it is, in mercy, the corrective of our wanderings. God hath called us to His eternal glory; but how little do men naturally care even for eternal glory, so long as they can find their pleasure elsewhere? The very bounties of their Creator unhappily rather drive them to a greater distance from Him, instead of drawing them nearer. He needs to wither these comforts, or to interrupt our enjoyment of them, before we can see their insufficiency and remember the better blessings awaiting us. It is generally, in short, only after we have suffered a while, that we think of the eternal glory to which God hath called us. You cannot indeed be supposed to wish for afflictions, or to welcome them as your choice. This is always your best consolation under them, that they are neither sent idly nor borne uselessly. They not only serve to show you more dearly the true value of the eternal glory which awaiteth you, but also to prepare your souls the better for its enjoyment. In this view they bring a blessing which compensates for their evil.

III. The effect to be produced both by your consolations and sufferings as Christians, viz., that you may be made perfect, stablished, strengthened, settled. (J. Brewster, D. D.)

The Churchs present and future

I. The churchs present lot. After that ye have suffered a while. It seems a strange thing to say that there is a necessity for suffering while here. The Churchs lot is not here intended to be anything else; not that it is always the same in amount of suffering, but that it never is wholly free from it. The suffering may be inward or it may be outward. But mark, the apostle says it is a little while. We read of much tribulation and great tribulation, but here it is for a little. Our light affliction which is but for a moment. Perhaps it may seem long to us.

II. The churchs perfection, completion, or consummation through means of suffering. Make you perfect, stablish, strengthen, settle you. Make you perfect. As if thus-Make you perfect: that is to say, stablish, strengthen, settle you. Perfect. The word is, literally, fully equip you, equip you as a soldier is equipped for warfare. There are many things that go to equip a soldier: not merely his armour, not merely his sword and his shield, but his bodily frame. Now the word first of all is a full fit out, and a full equipment, so that he shall in the end, when the process is completed, be fully ready for that which is before him. Make you perfect is the meaning of every trial.

1. Stablish is more exactly rendered by firm, consolidate, make firm. This, I should say, is the first part of the threefold part of the process which these three words describe: the consolidation of the Christian character, making him firm in all parts of his spiritual frame.

2. Strength. There is strength as well as consolidation needed. There are many things that are firm and consolidated that are not strong. Gods object is to make us strong.

3. The third thing here specified is settling, that is, firmly rooting and grounding, so that we shall not be moved. These words describe the process that is going on through the discipline which God is exercising through every son that He receiveth. (H. Bonar, D. D.)

Suffering and perfection

Peter speaks of our having suffered a while, and then being made perfect. What a consolatory juxtaposition have we here-suffering first, and perfection afterwards. To make me enjoy heaven, He causes me to weep a while here. Music is all the more delicious when preceded by discord; peace is the more prized after war; health after sickness; and life, in all its beauty and vigour, will be only truly enjoyed after that we have suffered while. Thanks to Peter for that little word awhile. It is not always night. It shall be day when the sun gets up. It shall not be always suffering with us. No-no; already the handkerchief is shaken out, wherewith tears are to be wiped away. (John Macfarlane, D. D.)

An apostolic prayer

It is the first duty of Christian minister to endeavour to convert sinners to God. The second object of the Christian ministry is the improvement of those already converted. Those trees of righteousness are not only to be planted in the garden of the Lord, but to be watered also.

I. The character of jehovah. He is called the God of all grace.

II. As operation. Who hath called us to His eternal glory by Christ Jesus. This glory is eternal. A future state of being is intended to develop all our spiritual excellences, and therefore it is called glory.

III. We have here a prayer. But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. Peter here has a pleonasm which shows how earnestly he felt it in his own mind; he was deeply impressed, but could hardly find words to express his meaning and desire. Do for you exceeding abundantly above all that ye can ask or think. There are, however, in this prayer three things which we may distinctly observe.

1. First, it includes much progress ill religion: Make you perfect. Christians should never be satisfied. In your secular affairs you wish not only to go on, but to prosper. Why not show the same concern in your religious affairs? A little does not satisfy you in temporals, why should it in spirituals? especially since the latter is much more necessary and desirable; and you are commanded not only to have the Spirit, but to be filled with the Spirit.

2. Another thing to be observed in this prayer is confirmation. For it is to little purpose to gain unless you retain also. Stablish, strengthen, settle you.

3. But observe, thirdly, the Divine agency necessary for this. Peter not only admonishes, but prays for them. Who is to make them so? Why, said he, the God of all grace, who hath called us to His eternal glory. Who is to be the finisher but He who is the Author? He who hath begun a good work in you will perform it unto the day of Jesus Christ. He shall fulfil in you all the good pleasure of His will, and the work of faith with power.

IV. Consider the concession. After that ye have suffered a while. First, a suffering state is to precede their finishing their course with joy. Yes, before you reign with Him you are to suffer with Him. In the beginning of the gospel the sufferings of Christians arose much from persecution. I have known persons who have probably suffered more than many of the martyrs. The martyr has had public excitement; these have suffered in obscurity: the martyrs sufferings have soon ended; but here the melancholy experience stretches out from week to week, and even from year to year. These sufferings are needful: God, who loves His people infinitely, would not allow them to suffer without some gracious design. Yes, the fallow ground requires the ploughshare to prepare it for the seed. Even the vine needs the pruning knife, that it may bring forth fruit. (W. Jay, M. A.)

Stablish, strengthen, settle you.-

The good and means of establishment

Some think these words are spoken in the way of a promise from God; others think they are spoken in the way of prayer to God.

1. The mercy and blessing prayed for. It is expressed in four words: Perfect, stablish, strengthen, and settle you. The first word, which we render perfect, should, I think, be translated otherwise. It is the same word that is used in Mat_4:21 and Mar_1:19 for mending of their nets; and the same that is used in Gal_6:1 : You that are spiritual restore such an one with the spirit of meekness; and it signifies such a restoring as is of unjointed members. Now these Christians being scattered, the apostle prays that God would please to joint them again. Thus the God of all grace, after you have suffered and been shattered, bring you into order, restore and repair you. It is a great blessing of God, and worthy of all our prayer, to be established and settled in the truth and good ways of God. Settling grace and mercy, in opposition both to outward and inward trouble, is a great mercy and well worth praying for.

1. First, it is a great mercy and blessing for a nation or kingdom to be in a settled state and condition outwardly; for it is the mercy promised, and promised mercies are no small mercies (Jer_24:6; Jer_32:37; Jer_32:41; 2Sa_7:16).

2. Secondly, as it is a mercy for a nation to be settled and established, so for the Church of God; for when the Church hath this rest, then it is edified, walking in the fear of the Lord and in the comfort of the Holy Ghost (Act_9:31). Establishment is the mercy promised to the Church also (Isa_2:2). It is that mercy and blessing which the apostles laboured for continually (Act_14:21). This they also prayed for; and therefore as the Apostle Peter shuts up his Epistle with this prayer for the dispersed Christian-Jews, so the Apostle Paul doth close up his Epistle to the Corinthians with the same desire and prayer for them (2Co_13:1-14) And Rom_16:25. And as it is the mercy prayed for, so sometimes it is made the signal mercy whereby the Church is declared to be the Church of Christ: Whose house ye are, saith the apostle to the Hebrews, if you hold fast the confidence of your rejoicing stedfast to the end.

3. But especially it is a great mercy for a particular soul to be settled in the truth and established in the good ways of God. It is the ground of all our fruitfulness: ye know how it is with a tree or plant, though in itself it be never so good, yet if it be not settled in the earth it bringeth forth no fruit: if the plant be good and the soil good, it may bring forth good fruit; but if you be always removing it from one place to another, it cannot bring forth fruit. It is the bottom of all our praises. The birds do not ordinarily sing till they be set; they do not usually sing flying; but when they are fixed: so saith David, My heart is fixed, O God, my heart is fixed; and what then? then saith he, I will sing and give praise; but not till then. And what is the reason that many pass so many years of their lives in doubtings and fears, never praising God for any love or mercy to them? but because they are unsettled in their spiritual estate and condition. It is the beginning of our perseverance: then I begin to persevere when I begin to settle and to be established. As instability is the beginning of apostasy, so settledness is the beginning of perseverance. It is that good thing which pleaseth God exceedingly. God was so pleased with Jehoshaphat upon that account that He passed by his infirmities, even because his heart was fixed and established (2Ch_19:2). And it is also the character of a good and gracious person, whereby he is distinguished from the ungodly of the world. A good man lives and dwelleth at the sign of a settled conversation; he is planted by the rivers of water (Psa_1:1-6); the wicked are as the chaff that is driven to and fro, not settled, not planted.

II. It is worthy of all our prayers. It is a great blessing, and worthy of all our prayers, to be settled and established in the good ways of God. It is that mercy, grace, and blessing which we all need. It is God only who doth give out this grace, it belongs unto Him alone to establish nations, churches, and persons. He is able to establish those who do come to Him for it: Now to Him that is of power to establish you, etc. (Rom_16:25). He is willing to do it: But the Lord is faithful, who will establish you and keep you from evil (2Th_3:3). He is engaged to do it, for He hath promised to do it, as hath been proved already, and it is His prerogative: Now He which establisheth us with you in Christ, and hath anointed us, is God (2Co_1:21). What shall we do, then, that we may be established?

1. As for a nation or Christian state. It must first settle religion, for religion is the mainmast, and if that be not strengthened all the tackling will be loose (Isa_33:23). Then must there be care taken for a succession of godly magistrates. And therefore let them and all the people remember the good counsel of Jehoshaphat (2Ch_20:20).

2. As for a Church. If particular churches would be settled and established, they must have all the officers and ordinances of Christ then; as a ship under sail, with all its sails out, is beautiful and doth move evenly, so shall they also do. Oh, that churches therefore would take heed of these great sins, pride, and covetousness, which will always keep them in an unsettled condition. But especially it is the duty of all the churches to pray much for this great mercy of establishment (Isa_62:6).

3. As for particular persons. Wouldst thou be established in the truth and good ways of God? Then observe what those things are which do make others unsettled, and take heed thereof. Surely either it is because they do want primitive breakings; for the stony ground comes to nothing at the last, though it hath much joy at the first, because it wants depth of earth. The stick that is thrust into the earth is more easily pulled up than the plant which is rooted in the earth. So are all those who have no root in themselves. Or because they take up great resolutions without answerable pre-deliberations; whereas we know that the needle must play about the polar point before it comes to stand and settle; he that would hit the mark must take his level before he parts with his arrow. And if men resolve before they have fully considered, they will ere long be unresolved again. Or because men do not walk by a settled rule: he can never be settled that doth not walk by a settled rule. So long as I want the Divine counsel of the Word, my heart is like a vagrant that is most unstable, said Bernard; for whilst I am not subject to God, I am contrary to myself. Or because they are divided in their own hearts. A double-minded man is unstable in all his ways-a heart for the world, yet a good mind to Christ; how is it possible but they should be most unsettled? Or because they are too confident of their own strength and judgment: whereas the only way to be firm and stedfast is to be sensible of ones own infirmity. Or because men do forsake the ministry which Christ hath given to the churches for their edification, perfection, and establishment (Eph_4:11-14). Or because they have too fair an opinion of those that are erroneous, thinking that they may be godly, though they be never so unsound in their judgments. Or because that men do not improve their Christian communion for the life and power of godliness, but for light only, and discoursing notions: whereas Paul saith (1Ti_6:20-21). Or because they have not been built on the rock Christ, but on some sandy foundation: whereas the Psalmist saith, He set my feet on a rock, and established my goings (Psa_40:2). But what shall I do that I may be more settled in regard of my judgment, and that I may be established in the present truth? Get a clear and distinct understanding in the things and truths of the gospel: labour, not only to know, but to get a clear and judicious apprehension and clearness in the truths of Christ. Be sure that you do not make any impression the rule and square of your judgment; judge not doctrines by impressions. We have a more sure word of prophecy, whereunto ye shall do well that you take heed, as unto a light shining in a dark place (1Pe_1:19). The Word of God without is my rule, the light within is my help to understand that rule; but if I judge of doctrines by impressions of the Word on my heart I can never be settled; therefore take heed of that. Get into the house of God; Gods house is an house of establishment; there He commandeth His blessing, and life forever more; there the Lord hath promised to make men pillars for stedfastness (Rev_3:12). Whatever truth you know do not only know it in a spiritual way, but put the same into practice; the way to be established in the truth is to walk therein (Col_2:6-7). But what shall I do that 1 may be more settled in my life and established in the good ways of God? You must be very sensible of your own unsettled ness, and be humbled for it; he is not far from establishment that is very sensible of his own unsettledness. Labour for a solid and a serious spirit: a serious spirit and an established heart go together (Pro_4:26). Be sure that you do not live upon your condition itself, but on the God of your condition; that is perpetual which hath a perpetuating cause. The more delight and contentment that you find in the good ways of God, the more your hearts will be fixed, established, and staked down to them; comfort and establishment go together (2Th_2:17). Do you desire to be fixed and established? labour more and more, then, to make your way to heaven easy and comfortable to you. (W. Bridge, M. A.)

Christian stability, strength, and establishment

Through suffering, and alter the suffering will come four things: Make you perfect, stablish, strengthen, settle you.

1. By the first, I understand theft God will knit you together, one part with another. So that, as we say of anything which is entire and unbroken, It is perfect, so it will be with you. Your mind, your affections, and your soul, and your body one-living for the same end, living the same life, by the same Christ. Yourself one man, a whole, perfect.

2. Then, made one with yourself, His one Spirit animating the whole being, He will stablish you, give you firmness and stability. Now is not it exactly what you want? Not feelings, principles-stability. You shall feel your foundation under you deeper than the everlasting hills!

3. He will fulfil His beautiful promise. Will He plead against me with His great power? No; but He will put strength into me. You will become-that which in such a world as this you need-that which is the secret of all peace, of all decision, of all usefulness in life-a strong character.

4. And so we travel to the highest, the last, and the best-He will settle you. He will give you rest. Heaven has been beautifully defined the rest of desire. But how is settling, rest? To settle, is to repose upon your foundation; to settle, is to have an attraction, and to that attraction always to point. The ship settles to her anchor; the mountains settle to their base; the magnet settles to its pole. So God will settle you on Christ. And not only that. Every brick put into the wall, every storey added to a well-built house, settles the whole structure. In like manner God, enabling you to add work to work and usefulness to usefulness, will so settle you, by your increase, while He builds you up in your own most holy faith; and then settled on Christ, in Christ, to Christ, for Christ, with Christ, you will not be the restless creature you once were; you will not need to go about here and there for satisfaction, for you have a resting place, and in that place of your rest you will understand the wisdom and the order of the arrangement and the exquisite completeness of the Divine plan. (J. Vaughan, M. A.)

A New Years benediction

Peter turns from exhortation to prayer. Having exhorted believers to walk stedfastly he bends his knee and commends them to the guardian care of Heaven, imploring upon them one of the largest blessings for which the most affectionate heart ever made application.

I. What the apostle asks for all to whom this epistle was written. He asks for them: perfection, establishment, strengthening, settling.

1. Perfection. Indeed, though this be a large prayer, and the jewel is a diamond of the first water and of the finest size, yet is it absolutely necessary to a Christian that he should ultimately arrive at perfection. What were a Christian if he were not perfected? Have you never seen the human face divine starting out from the chiselled marble? You have seen the exquisite skill of the sculptor, and you have said within yourself, What a marvellous thing will this be! what a matchless specimen of human skill! But, alas I it never was completed, but was left unfinished. And do you imagine, any of you, that God will begin to sculpture out a perfect being and not complete it? Hath God taken us as unhewn stones out of the quarry, and hath He begun to work upon us and show His Divine art, His marvellous wisdom and grace, and will He afterwards cast us away? Oh, the prayer shall be fulfilled. After that ye have suffered a while, God shall make you perfect, if He has begun the good work in you. But it must be after that ye have suffered a while. There is no way of ridding you of your dross and your tin but by the flames of the furnace of affliction.

2. Let us now proceed to the second blessing of the benediction-establishment. What is a Christian man better than the flower of the field, which is here today, and which withers when the sun is risen with fervent heat, unless God establish him? Oh, may God fulfil to you this rich benediction, that your goodness may not be as the morning cloud and as the early dew which passeth away; may every good thing that you have be abiding. May your character be not a writing upon the sand, but an inscription upon the rock. But mark, we cannot have this blessing until after we have suffered a while. It is of no use our hoping that we shall be well-rooted if no March winds have passed over us. The young oak cannot be expected to strike its roots so deep as the old one.

3. Now for the third blessing, which is strengthening. Ah, this is a very necessary blessing too for all Christians. There be some whose characters seem to be fixed and established. But still they lack force and vigour. Oh, may God strengthen you this year! But remember, if He does do so, you will then have to suffer. After that ye have suffered a while, may He strengthen you. There is sometimes an operation performed upon horses which one must consider to be cruel-the firing of them to make their tendons strong. Now, every Christian man before he can be strengthened must be fired. He must have his nerves and tendons braced up with the hot iron of affliction.

4. And now I come to the last blessing of the four-settling. I will not say that this last blessing is greater than the other three, but it is a stepping stone to each; and, strange to say, it is often the result of a gradual attainment of the three preceding ones. Settle you! Oh, how many there are that are never settled! The tree which should be transplanted every week would soon die. Nay, if it were moved, no matter how skilfully, once every year, no gardener would expect fruit from it. How ninny Christians there be that are transplanting themselves constantly, even as to their doctrinal sentiments! Stand firm and steadfast by that which ye have been taught, and ever seek the spirit of the Apostle Paul, If any man preach any other gospel than that which we have received, let him be accursed. If, however, I wished you to be firm in your doctrines, my prayer would be that you may be especially settled in your faith. You believe in Jesus Christ the Son of God, and you rest in Him. But sometimes your faith wavers, then you lose your joy and comfort. I pray that your faith may become so settled that it may never be a matter of question with you whether Christ is yours or not, but that you may say confidently, I know whom I have believed, and I am persuaded, etc. Then I pray that you may be settled in your aims and designs. See what niche it is that God would have you occupy. Stand in it, and dont be got out of it by all the laughter that comes upon you. If you believe God has called you to a work, do it. Be not weary in well-doing, for in due season ye shall reap if ye faint not. Be ye settled. But you will not be settled unless you suffer. You will become settled in your faith and settled in your aims by suffering.

II. The reasons why the apostle peter expected that his prayer would be heard.

1. Did not unbelief whisper in Peters ear, Peter, thou askest too much. If thou hadst said, Lord, make them holy, had it not been a sufficient prayer? No, saith Peter, I am sure I shall receive what I have asked for, for I am in the first place asking it of the God of all grace. Not only the God of the little graces we have received already, but the God of the great boundless grace which is stored up for us in the promise, but which as yet we have not received in our experience. The God of all grace; of quickening grace, of convincing grace, of pardoning grace, of believing grace, the God of comforting, supporting, sustaining grace. Surely when we come to Him we cannot come for too much.

2. Unbelief might have said, Ah, Peter, it is true that God is the God of all grace, but He is as a fountain shut up, as waters sealed. Ah, saith Peter, get thee hence, Satan; thou savourest not the things that be of God. It is not a sealed fountain of all grace, for it has begun to flow. The God of grace hath called us. Calling is the first drop of mercy that trickleth into the thirsty lip of the dying man. Calling is the first golden link of the endless chain of eternal mercies. If God has called me, I may ask Him to establish and keep me; I may pray that the bush may burn, but not be consumed. Dare I ask that to lifes latest hour I may be faithful to God, because God is faithful to me? Yes, I may ask it, and I shall have it too; because the God that calls will give the rest.

3. But I think there is a stronger reason coming yet: The God of all grace, who hath called us unto tits eternal glory. Has God called me to heaven, and is there anything on earth He will deny me? If He has called me to dwell in heaven, is not perfection necessary for me? May I not, therefore, ask for it? If He has called me to glory, is it not necessary that I should be strengthened to fight my way thither? May I not ask for strengthening?

4. The last reason why the apostle expected that his benediction would be fulfilled was this: Who hath called us to His eternal glory by Christ Jesus. It is not a hard thing to believe that Christs blood was sufficient to purchase every blessing for me. If I go to Gods treasury without Christ, I am afraid to ask for anything, but when Christ is with me I can then ask for everything. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Pe 5:10. The God of all grace — Of all mercy, compassion, and free, unmerited goodness; and the source of all those influences of the Holy Spirit, by which alone true spiritual light and life, peace, purity, and consolation, can be attained; who hath called — Invited; us unto his eternal glory — And not merely to behold, but to possess it; and hath sent us the invitation by Christ Jesus — His Word made flesh; that is, not only through him, as Mediator, who hath procured the inestimable blessing for us by his obedience unto death, but by him as a Divine Messenger, the greatest that ever appeared among men, confirming and enforcing his message by a most holy life, by extreme sufferings, by mighty miracles, by an ignominious, painful death, and a most glorious resurrection. After that ye have suffered a while — Such trials as his infinite wisdom shall see fit to appoint. Observe, reader, sufferings must precede glory! See 1Pe 2:19; 1Pe 2:23; 1Pe 3:14; 1Pe 4:12; Rom 8:17; Rom 8:35; 2Ti 2:12. But it is only a while the disciples of Christ are called to suffer; a very short while compared with eternity. Or St. Peter may use the word ολιγον, here rendered a while, and which means a little, in respect of the degree as well as of the duration of suffering; for, compared with the joys of heaven, the sufferings of this life are light as well as momentary, 2Co 4:17. Make you perfect — That no defect may remain in your Christian knowledge, experience, or practice. See on Heb 13:21. Stablish — That nothing may overthrow your faith or hope, damp the flame of your love, or interrupt the constancy of your obedience; strengthen — That ye may conquer all your enemies, and may do, be conformed to, and suffer the will of God to the end; and settle you — As a house upon a rock. Or, inverting the order of the words, and taking the last particular first, as preparatory to the others, (which the sense of the several expressions seems to require, according to the usual progress of the work of grace in the hearts of believers,) the meaning will be, 1st, May he place you on your foundation, (so the word θεμελιωσαι, here rendered settle you, properly signifies,) even on the foundation which God hath laid in Zion, (1Co 3:11,) Christ Jesus, or on the foundation of the apostles and prophets, (Eph 2:20,) namely, the fundamental doctrines attested by them. 2d, May he strengthen you, that no power of earth or hell may move you from that foundation. In consequence of this, 3d, May he establish you in his truth and grace, in faith, hope, love, and new obedience, that you may be steadfast and immoveable in your adherence to the doctrines, your possession of the graces and privileges, and your performance of the duties of your holy calling. And in this way, 4th, May he make you perfect, or complete Christians, lacking nothing, destitute of no grace or virtue, and possessing every one in a mature state, a state of meetness for the inheritance of the saints in light. Thus the apostle, being converted, does now strengthen his brethren.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8. Benedictions, salutations, and conclusion, 1Pe_5:10-14.

10. Over against the fearful picture just drawn is the brighter one of eternal glory.

The God… grace—The fountain and giver of grace, all needed grace, and grace for every occasion. That he called us is proof of his grace, while both the grace and the call are through the merit of Christ Jesus, and the ultimate purpose of both is, to bring all who obediently accept the call, and faithfully use the grace, unto his eternal glory. But the road to that glory lies through tribulations; and in the fire of suffering, grace often does its most perfect work.

Suffered awhile—Suffered a little, either in time or in amount. If the former, how short the suffering prelude to the eternity of glow; if the latter, how light the affliction in view of the “far more exceeding and eternal weight of glory!” 2Co_4:17.

Make you perfect—So that in your religious life will remain no defect. In the best texts, these verbs are future. Will himself make you perfect.

Stablish—Make you firm in all duty.

Strengthen—By giving inward power.

Settle—Ground you, making you immovable.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

1Pe_5:12. Silvanus.—See Notes on Verses.

1Pe_5:13. Babylon.—Precisely, the sentence reads: “the co-elect one” [fem. sing.] “in Babylon.” This makes it the greeting of an individual, not of a Church. It might be the message of St. Peter’s wife. Whether the term “Babylon” is descriptive or symbolic is disputable. A new city had arisen near the old one, and a considerable population dwelt in it. There is no good reason for resisting the conclusion that the letter was sent from this town. There was a military fortress in Egypt named Babylon, but it is not probable that St. Peter was there.

1Pe_5:14. Kiss of charity.—Or love (Rom_16:16; 1Co_16:20; 2Co_13:12). “This was an accompaniment of that social worship which marked Christianity, and arose from the tendency of the Christian religion to encourage honour towards all men, as men, and to cherish the softer affections of the heart.” The early custom almost only survives in the use of the Osculatorium, or kissing token, known as the Pax (sometimes a relic, sometimes an ivory or metal tablet, with sacred symbols cut on it), which was passed through the congregation, and kissed by each in turn.

MAIN HOMILETICS OF THE PARAGRAPH.—1Pe_5:10-14

Soul-Strength out of Life-Strain.—“The God of all grace … shall Himself perfect, stablish, strengthen you.”

I. God can.—For He is the God of all grace.

II. God meant to.—For He called you with that very purpose in view.

III. God does.—For the present stablishing is with a view to future perfecting.

IV. God is keeping on doing.—Though He may be pleased to put the completion, the perfecting of His work into the future, and make you wait awhile, and make the waiting time a time of sore trial, of this you may be absolutely assured, there is some needs be for the delay; but the work is in steady progress, all through the time of delay, and the issue will be in every way higher and better because of the delay. We have to suffer awhile, and God knows best how long the “while” should be.

The Promise.—“He Himself” is the emphatic language of the apostle here; for from the same fountain of grace as the call to eternal glory came, will come all the gifts essential to its attainment.

I. He will perfect you.—The believer is at first, and for a while, very deficient in many respects—in wisdom, prudence, charity, patience, and all other virtues of the Christian character. Must those defects remain in him? and must he carry them to the grave? No; ere he enters the “eternal glory” he must be blameless, harmless, and without rebuke, and therefore made perfect in every good word and work. He cannot, however, make himself perfect. God must do it; and He will do it, never leaving His servant until He has done for him all that He has promised.

II. He will stablish you, or make you fast.—“He set my feet upon a rock, and established my goings,” said David; and Jesus said to Peter, “I have prayed for thee, that thy faith fail not.” There are Christians who, when the storm sets in, are like trees which wave to and fro in the wind, and which, having but a slender hold of the soil, are in danger of being blown down; but God can give them such support that they shall be like majestic oaks that defy the fiercest blast, or like a lighthouse on a rock that stands unmoved amid the billows of the raging sea.

III. He will strengthen you.—For ordinary warfare, bodily strength is necessary; for the warfare in which the Christian is engaged, spiritual strength is essential. A feeble, timid Christian will fly before the enemy, but one who is strong in the Lord and in the power of His might will go and meet him with all confidence. And God gives strength to His people. They are strengthened with might by His Spirit in the inner man, and when temptation comes they are able to resist it, and in every conflict they come off victorious.

IV. He will settle you.—The word θεμελιώσαι means He will ground, or fix you, as on a sure foundation, so that, like a mighty fortress, you shall stand unmoved, even though assailed by hosts of foes. A precious promise this; for our enemies sometimes come upon us like an army set in array, threatening to storm a citadel, and to take possession of it by force. But our citadel will prove too strong for them, and they shall be driven back, like the armies of Sennacherib when they threatened to invade the Holy City. In these several words there is a striking rise and development. The believer’s character is first perfected, then he becomes firm in the faith; he is then strengthened to endure the assaults of the foe, and then he becomes settled or made fast, and is as a tower of strength which none of his enemies can shake.—Thornley Smith.

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe_5:10. Stablished, Strengthened, Settled.—The word “settled” is sometimes used in describing a building which comes to rest securely on its foundations. In common phraseology we speak of the “settling” of a house when the structure consolidates and comes to abide surely and immovably in its place. It takes years, in some instances, for that process to complete itself; and, as it goes on, flaws are discovered, and rents are sometimes made, showing clearly where the strength of the house lies—not in the mere walls, but in that firm foundation on which they rest, and on which the several parts settle themselves broadly and wholly. We cannot but remember in this connection the one ultimate foundation of a sinner’s trust, other than which no man can lay—Jesus Christ, and the truth as it is in Him; and that the whole great process of Christian life and education is with a view to solidify the trust, and fix the faith immovably on Him. God’s first work in a man is largely potential. He builds the framework of a new life. He gives enough, when used, to supply all the need. Yet, when the need arises, it is many a time very great. Through hunger, and thirst, and weariness, and storm, and battle, the soul makes way—often apparently with extremest difficulty—“troubled on every side, perplexed, persecuted, cast down”—bearing about in the body the death-pains of the Son of God. But lo! by means of all this searching and conflict and endeavour, there comes by degrees the growing fulness of the better life. Temptation brings increase of strength; assaults of the enemy, repulsed, give new courage; change carries away many a treasure, but, to fill the void, brings ever more and more of the “unsearchable riches.” Castles in the air, built on vain confidence, melt from the sight, and the heart, convinced of its folly, comes to rest, with a child’s simplicity of trust, and yet with a man’s certainty of conviction, on Him who is able to keep that which is committed to Him, and is “stablished, strengthened, settled,” at last. It is literally at last with many a one. The final settlement is often just before the dying. It sometimes takes God a lifetime to teach us to flee from false refuges—to teach us to be humble, and to trust entirely in His Son, and in His own love, as brought near in Him. From many a pale, bloodless face there looks out at length the calmness, almost celestial, of a perfect trust. On many a dying bed you see the features which have been seamed and scarred and almost worn away by earthly care, and by spiritual sorrow and fear, which seemed, never-ending, smoothed at last into a serenity and a beauty caught directly from heaven. And from many a low voice, sinking into the last, murmurs, you might, if you were near, catch the whisper of the departing one: “I am at peace now; ‘settled’ at last!” We may all have “settlement” in Christ; it is intended and promised that we should have it, if we will, before the end of life comes. God grant that, if we have not this good thing earlier, we may all have it then.—A. Raleigh, D.D.

1Pe_5:12. The True Grace of God.—St. Peter affirms that, no matter what disabilities may attach to their Christian profession, it was the true grace of God in which they stood, and in it they must still stand steadfast. “The position they now occupied was one which the favour of God had brought them into.” The expression, the “true grace of God,” may be opened and illustrated in three relations.

1. True grace regarded as Revelation—in the Song of Solomon 2. True grace regarded as Redemption—in the self-sacrifice of the Song of Solomon 3. True grace regarded as Sanctification—in the power of the suffering innocence of the Son.

The Gospel of the Grace of God.—

1. That the economy of the gospel is, throughout its constitution and influences, a grand display of Divine grace.

(1) The announcements of the gospel, as to the methods by which blessings are meritoriously secured.

(2) The influence by which blessings are actually imparted.

(3) The nature of those blessings themselves.

(4) The extent to which these blessings are to be diffused.

2. That the economy of the gospel, as such, impresses important demands on all to whom it is proclaimed.

(1) It should be cordially believed.

(2) It must be steadfastly adhered to.

(3) It must be zealously diffused.—James Parsons.

ILLUSTRATIONS TO CHAPTER 5

1Pe_5:13. The Church at Babylon.—The rendering of this verse in our Authorised Version probably results from the old ecclesiastical figment that Peter was founder and Bishop of the Roman Church, and that he here says Babylon mystically for Rome. But for the influence of this idea it is improbable that our translators would have supplemented the verse by introducing the word “Church.” Neander renders it, “Syneclecte, who is at Babylon, greets you, and so does my son Marcus.” By Syneclecte he understands Peter’s wife, whom here he mentions by name. That he was married we learn from Mat_8:14. That his wife accompanied him on his journeys is implied in Paul’s language, 1Co_9:5, “Have not I a right to take a believing wife (ἀδελφὴν γυναῖκα) with me on my journeys, like … Cephas?” Neander quotes Clem. Alex. Strom., to the effect that Peter, seeing his wife led by to martyrdom, called to her by name, and said, “Oh, remember the Lord.” I can hardly think, however, that Neander is right in his idea that Syneclecte is a proper name. Probably the word should be translated. Its equivalent would be some such phrase as “your sister in the faith.” The verse would then read, “Your sister in the faith, who is at Babylon, salutes you, and so does my son Marcus.” This, of course, would leave Neander’s view of the passage untouched, that it is his wife and son, then with him at Babylon, who send greetings, and not the Church.—Baptist Magazine.

Babylon.—Three places have claimed to be understood under this name:

1. A little place called Babylon in Egypt, which has nothing to plead for itself except the unlikelihood of St. Peter ever being at the Oriental Babylon, coupled with the difficulty of supposing that the name is used quite figuratively. Perhaps, also, we should mention the traditional connection of St. Mark with Egypt. No one now, however, maintains this view.

2. The literal Babylon in the East. This has for itself the simple way in which St. Peter uses the word, without any circumlocution. But it has nothing else for it to set against all the overwhelming arguments in favour of the third claimant; besides which we learn from Josephus of a great expulsion of Jews from the Oriental Babylon a few years before this date. These Jews might, of course, however, have gathered there again, as they did at Rome, in spite of frequent expulsions.

3. It may be called the established interpretation that the place meant Rome. We never hear of St. Peter’s being in the East, and the thing in itself is improbable, whereas nothing but Protestant prejudice can stand against the historical evidence that St. Peter sojourned and died at Rome. Whatever theological consequences may flow from it, it is as certain that St. Peter was at Rome as that St. John was in Ephesus. Everything in the letter also points to such a state of things as was to be found at Rome about the date when we believe the letter to have been written. It is objected that St. Peter would not gravely speak of Rome under a fanciful name when dating a letter; but the symbolism in the name is quite in keeping with the context. St. Peter has just personified the Church of the place from which he writes, which seems quite as unprosaic a use of language as to call Rome “Babylon.” And it seems pretty clear that the name was quite intelligible to Jewish readers, for whom it was intended. The Apocalypse (Rev_17:18) is not the only place where Rome is found spoken of under this title. One of the first of living Hebraists told the present writer that no Hebrew of St. Peter’s day would have had need to think twice what city was meant, when “Babylon” was mentioned. And on the mention of the name all the prophecies of the vengeance to be taken on the city which had desolated the Holy Land would rush with consolation into the minds of the readers, and they would feel that St. Peter, though supporting St. Paul, was still in full sympathy with themselves. Finally, as M. Renan suggests, there were reasons of prudence for not speaking too plainly about the presence of a large Christian society in Rome. The police were still more vigilant now than when St. Paul wrote in guarded language about the Roman Empire to the Thessalonians. It might provoke hostilities if the epistle fell into the hands of a delator, with names and places too clearly given.—A. J. Mason, M.A.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

all grace

Grace (imparted). 1Pe 5:5; 1Pe 5:10; 2Pe 1:2; Rom 6:1; 2Pe 3:18

perfect See note, (See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

5:10 a little while: Sufferings on this earth—while sometimes appearing to be endless—are in fact only momentary compared with the glorious eternity that believers will spend with God (cp. 1:6; Rom 8:18; 2 Cor 4:16-18).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 5:10. Πάσης χάριτος) of all and unmixed grace, which begins and completes, which calls and settles (founds). [It is an act of grace, when GOD sends even sufferings upon us.—V. g.]—ἐν, in) Taken with who hath called.—ὀλίγον, a little) However great it seems, it is little and short in comparison with eternal glory.—παθόντας, when you have suffered) Some sufferings are to be endured, then perfection comes, etc.—αὐτὸς, He Himself) [without the aid of man]. Do you only watch, and resist the enemy: God will perform the rest. Comp. the I, Jos 13:6; Jos 13:1.—καταρτίσει, will perfect) so that no defect remain in you. The Doxology which follows agrees with the Indicative, rather than with the Optative, which some here read.[42] Comp. 1Ti 1:17; 2Ti 4:18.—ΣΤΗΡΊΞΕΙ, will stablish) so that nothing may cause you to waver.—σθενώσει, will strengthen) so that you may overcome all the violence of your adversaries. A saying worthy of Peter. He is strengthening his brethren.

[42] καταρτίσει, στηρίξει, etc., in the Future, is the reading of AB and most Versions, except that, whilst many MSS. of Vulg. read “confirmabit,” Amiat. MS. reads “confirmavit:” the latter, however, has “perficiet.” Rec Text reads the optative, καταρτίσαι, στηρίξαι, etc.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_5:10-11. Promise of blessing and doxology.

ὁ δὲ Θεός, placed by way of emphasis at the beginning. That which has gone before has told the readers what they should do; in contrast to this (δέ), the apostle now says what God will do (Schott); with the expression: Θεὸς πάσης χάριτος, cf. 2Co_1:3 : Θεὸς πάσης παρακλήσεως. God as the author of all grace; χάρις conceived as a possession. Like the whole promise of blessing, this very designation of God serves to comfort and strengthen the readers in their afflictions.

ὁ καλέσας ὑμᾶς, κ.τ.λ.] cf. 1Th_2:12 (2Th_2:14); that is: to participation in His (Gods) own δόξα. The participation is here thought of as future, although for believing Christians it is even now present in its beginning (2Pe_1:4). In this calling there is already contained the pledge of the promises that follow: καταρτίσει κ.τ.λ.

ἐν Χριστῷ belongs to καλέσας, more nearly defined by ὑμᾶς εἰς etc. (de Wette, Wiesinger, Schott), not to δόξαν (Hofmann). God possesses the glory not first in Christ, as Hofmann says, but He has had it from all eternity, although in Christ it is first revealed. Gerhard interprets incorrectly: propter meritum Christi. ἐν is by several interpreters inaccurately taken as equivalent to διά; but though ἐν denote instrumentality, this is of a more inward nature than that expressed by διά. The sense is: by God having brought you into union with Christ (thus also de Wette, Wiesinger, Schott). The connection of ἐν Χρ. with ὀλίγ. παθόντας following (Glossa interl.: sicut membra in illo patientes; Nicol de Lyra) has nothing to commend it.

ὀλίγον παθόντας] ὀλίγον, as in chap. 1Pe_1:6 : a little while.

παθόντας is to be joined with καλέσας κ.τ.λ. (Steiger, de Wette, Wiesinger), but in such a way that in sense it does not apply so much to καλέσας, as to the obtaining of the δόξα of God, since the aorist must not arbitrarily be interpreted as a present. Hofmann rightly observes: Peter subjoins this aorist participle as if it had been preceded by εἰς τὸ δοξάζεσθαι.[281] Lachmann and Tischendorf (om. ὙΜᾶς after ΚΑΤΑΡΤΊΣΕΙ) have connected these words with what follows, as also the Vulg. translates: modicum passos ipse perficiet (so also Wichelhaus). Many, particularly among the older commentators, even retaining the ὙΜᾶς, have adopted this construction; Luther: The same will make you, that suffer a little while, fully prepared, etc. Opposed to this, however, is as much the fact that the ΚΑΤΑΡΤΊΖΕΙΝ does not take place after the afflictions only, but during them, as that the present affliction and the future glory belong closely together; cf. 1Pe_5:1.

If, as is highly probable, the ὑμᾶς after ΚΑΤΑΡΤΊΣΕΙ be spurious, it must be supplied out of the ὙΜᾶς that precedes.

ΑὐΤΌς] is placed emphatically: the God …, who hath called you, He will, etc., the same God; the calling already contains the guarantee for the καταρτίζειν, κ.τ.λ.

καταρτίσει, κ.τ.λ.] ΚΑΤΑΡΤΊΖΕΙΝ, Luk_6:40; 1Co_1:10; Heb_13:21; Luther rightly translates: fully prepare; Bengel: ne remaneat in vobis defectus.

στηρίζειν, 2Th_2:17; 2Th_3:3, and other passages. Bengel: ne quid vos labefactet.

ΣΘΕΝΟῦΝ, ἍΠ. ΛΕΓ. Bengel: ut superetis vim omnem adversam.

ΘΕΜΕΛΙΟῦΝ (see the critical notes); in its proper sense, Mat_7:25; Luk_6:48; figuratively: Eph_3:18 (ΤΕΘΕΜΕΛΙΩΜΈΝΟΙ synonymous with ἘῤῬΙΖΩΜΈΝΟΙ); Col_1:23 (synonymous with ἙΔΡΑῖΟΙ).

The future expresses the sure expectation that, as the apostle wishes, God will perfect, etc., the believers.

If ΚΑΤΑΡΤΊΣΑΙ be read, this form must not be taken as the infinitive (Pott), but as the optative.[282]

The heaping up of expressions connected by asyndeton is rhetorical, and arises from the natural impulse of an agitated heart to find full expression for its feelings.1Pe_5:11. The same doxology as in chap. 1Pe_4:11. It sets the seal on the hope just expressed.

[281] Schotts explanation, that to the apostle as he looks from the present, in so far as it already contains their completion, back on the present of actual reality, the sufferings appear as past, is inappropriate.

[282] Erasmus, by first reading καταρτίσαι and then στηρίξει, etc., understands this and the subsequent words as substantives: perficiet fultura confirmatione, fundatione.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 5:10 . Your adversary assails you, but God has called you to His eternal glory; first for a little you must suffer, His grace will supply all your needs. 1Pe 5:9 is practically a parenthesis; ὁ θεός stands over against ὁ ἀντίδικος (1Pe 5:8 ) as δέ shows. ὁ καλέσας , for the promise of sustenance implied in the calling; cf. 1Th 5:23 f.; 1Co 1:8 f. ἐν Χριστῷ goes with ὁ … δόξαν ; God called them in Christ and only as they are in Christ can they enter the glory; cf. 2Co 5:17-19 , εἴ τις ἐν Χριστῷ καινὴ κτίσις … θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ . ὀλίλον παθόντας , after you have suffered for a little while . The same contrast between temporary affliction and the eternal glory is drawn by St. Paul in 2Co 4:17 , τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεω … αἰώνιον βάρος δόξης κατεργάζεται , where in addition to the antithesis between eternal glory and temporary suffering the weight of glory (play on meanings of root יקר ) is opposed to the lightness of tribulation. αὐτός has the force of πιστὸς ὁ καλῶν (1Th 5:24 ). καταρτίσει , shall perfect . When Simon and Andrew were called to leave their fishing and become fishers of men James and John were themselves also in a boat mending κατατίζοντας their nets (Mar 1:16-19 ). The process was equally necessary in their new fishing and the word was naturally applied to the mending of the Churches or individual Christians who by their good behaviour must catch men (see e.g. , 1Co 1:10 ). Only God can fully achieve this mending of all shortcomings; cf. Heb 13:21 . στηρίξει , shall confirm; cf. 2Th 2:17 , etc.; when the Kingdom of Heaven was stormed the stormers needed confirmation (Act 18:23 ). This was the peculiar work assigned to St. Peter thou having converted confirm στήρισον the brethren (Luk 22:32 ). σθενώσει is only apparently unique, being equivalent to ἐνισχύσει or δυναμώσει (Hesychius) cf. Col 1:11 , ἐν πάσῃ δυνάμει δυναμώμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ and Heb 11:34 , ἐδυναμώθησαν ἀπὸ ἀσθενείας (parallel to ὀλίγον παθ . above).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He sealeth up as it were with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands of whom they had the beginning, and hope to have the accomplishment, to wit, of God the Father in Jesus Christ in whom we are sure of the glory of eternal life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We come now to the conclusion of this epistle, which,

I. The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,

1. What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them - that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn, (1.) All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace. (2.) All who are called into a state of grace are called to partake of eternal glory and happiness. (3.) Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while. (4.) The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.

2. His doxology, Pe1 5:11. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.

II. He recapitulates the design of his writing this epistle to them (Pe1 5:12), which was, 1. To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ. 2. To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies. (1.) The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did exhort and testify with all their might. (2.) A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.

III. He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.

IV. He closes with salutations and a solemn benediction. Observe, 1. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote (Pe1 5:13), telling them that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, Pe1 1:2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can. 2. He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace (Pe1 5:14), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those that are in Christ Jesus, united to him by faith and sound members of his mystical body. The blessing he pronounces upon them is peace, by which he means all necessary good, all manner of prosperity; to this he adds his amen, in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.

But--Only do you watch and resist the foe: God will perform the rest [BENGEL].

of all grace--(Compare Pe1 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.

by--Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (Pe1 5:9; Joh 16:33).

after that ye have suffered--Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.

a while--short and inconsiderable, as compared with the glory.

perfect, &c.--The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." ALFORD reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," Pe1 5:9) is the same as "strengthen," Luk 22:32. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. But the God of all grace] The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.;

[ A r a b i c ]

Bismillahi arrahmani arraheemi.

Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring.

Who hath called us] By the preaching of the Gospel.

Unto his eternal glory] To the infinite felicity of the heavenly state.

By Christ Jesus] Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendour of his own example.

After that ye have suffered a while] Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good.

Make you perfect] Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions.

He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building.

Stablish] Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord.

Strengthen] Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling.

Settle] Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced 1Pet 2:5, where see the notes.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10 But the God of all grace After having sufficiently dwelt on admonitions, he now turns to prayer; for doctrine is in vain poured forth into the air, unless God works by his Spirit. And this example ought to be followed by all the ministers of God, that is, to pray that he may give success to their labors; for otherwise they effect nothing either by planting or by watering.

Some copies have the future tense, as though a promise is made; but the other reading is more commonly received. At the same time, the Apostle, by praying God, confirms those to whom he was writing, for when he calls God the author of all grace, and reminds them that they were called to eternal glory, his purpose no doubt was, to confirm them in the conviction, that the work of their salvation, which he had begun, would be completed.

He is called the God of all grace from the effect, from the gifts he bestows, according to the Hebrew manner. And he mentions expressly all grace, first that they might learn that every blessing is to be ascribed to God; and secondly, that one grace is connected with another, so that they might hope in future for the addition of those graces in which they were hitherto wanting.

Who hath called us This, as I have said, serves to increase confidence, because God is led not only by his goodness, but also by his gracious benevolence, to aid us more and more. He does not simply mention calling, but he shews wherefore they were called, even that they might obtain eternal glory. He further fixes the foundation of calling in Christ. Both these things serve to give perpetual confidence, for if our calling is founded on Christ, and refers to the celestial kingdom of God and a blessed immortality, it follows that it is not transient nor fading.

It may also be right, by the way, to observe that when he says that we are called in Christ, first, our calling is established, because it is rightly founded; and secondly, that all respect to our worthiness and merit is excluded; for that God, by the preaching of the gospel, invites us to himself, it is altogether gratuitous; and it is still a greater grace that he efficaciously touches our hearts so as to lead us to obey his voice. Now Peter especially addresses the faithful; he therefore connects the efficacious power of the Spirit with the outward doctrine.

As to the three words which follow, some copies have them in the ablative case, which may be rendered in Latin by gerunds (fulciendo, roborando, stabiliendo) by supporting, by strengthening, by establishing. But in this there is not much importance with regard to the meaning. Besides, Peter intends the same thing by all these words, even to confirm the faithful; and he uses these several words for this purpose, that we may know that to follow our course is a matter of no common difficulty, and that therefore we need the special grace of God. The words suffered a while, inserted here, shew that the time of suffering is but short, and this is no small consolation.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Who hath called us unto his eternal glory.—The true reading is, who called you, not “us.” The moment of the call was that when St. Paul and the others first preached there. (See 1Pe_1:12; 1Pe_1:25, and Notes.) The God who now bestows all grace, by the giving of that grace calls us into glory.

“The men of grace have found

Glory begun below.”

By Christ Jesus.—On the whole it seems best, with Tischendorf, to drop the name of Jesus out of the text: the title “Christ” will then stand between “the eternal glory,” which we possess “in Him” (not “by Christ Jesus,” as our version has it, but by virtue of our union with the Christ), and the immediate mention of suffering. In Him the two are drawn inseparably together.

Suffered a while.—The Greek says distinctly, “a little while,” as in 1Pe_1:6. All time is short in comparison of what comes after. The original looks as if St. Peter meant not only “after that ye have suffered,” but also “by the fact of your having suffered.”

Make you perfect.—Strictly these are futures, “shall (or, will) make you perfect” &c. This verb occurs again in 1Th_3:10, and elsewhere. It implies the reduction to order and fitness for work of what is disordered or broken. The others, which are all very similar in meaning, are heaped up after St. Peter’s manner. Bengel thus explains them: “Make you perfect, that there remain no defect in you. Stablish, that nothing shake you. Strengthen, that you may overcome all force brought against you.” The word for “to settle” means “to found,” to give a solid foundation. All this is to take place at the close of the short spell of suffering which is the means to it. St. Peter seems, therefore, to contemplate the passing off of the persecution before the end of the world; for these verbs could hardly be so naturally used to express our education in the world to come.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. But the God of all grace] Rather, as there is no implied contrast, “And the God of all grace.” The epithet, like “the God of all comfort,” in 2Co_1:3, implies that God is the Author and Giver of all grace that the child of God needs. In connexion with this attribute of God, there follows the fact that He had called those to whom the Apostle writes to nothing less than a share in His “eternal glory.” It may be noted, as bearing on the question as to the authorship of the Second Epistle, that the same description occurs there also (2Pe_1:3). But this calling is “in Christ,” i.e not merely by Him as the instrument through whom the call came, but as being “in Him,” i.e. by virtue of our union with Him.

after that ye have suffered a while] Literally, suffered a little; but the context, contrasting the transient suffering with the eternal glory, as well as the use of the same adverb in chap. 1Pe_1:6, justifies us in taking the word of time rather than degree.

make you perfect, stablish, strengthen, settle you] The English verb follows the Received Text in taking the Greek verb as optative. Most of the better MSS., however, give the future tense, “will make you perfect …,” expressing not the prayer of the Apostle, but his firm and steadfast confidence. Each verb has a distinct meaning. That for “make you perfect” implies, as in Mat_4:21; Luk_6:40; 1Co_1:10, restoring to completeness; that for “stablish,” as 2Th_2:17; 2Th_3:3, the fixity of Christians; that for “strengthen” (not found elsewhere in the New Testament) giving power to resist attack. In “settle” (literally, to lay a foundation), as in Mat_7:25, Luk_6:48, which may well have been in the Apostle’s thoughts, we have the idea of building up the spiritual life upon Christ as the one foundation (1Co_3:11).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But the God of all grace,.... Who has riches of grace, an immense plenty of it in himself, has treasured up a fulness of grace in his Son; is the author of all the blessings of grace, of electing, adopting, justifying, pardoning, and regenerating grace; and is the giver of the several graces of the Spirit, as faith, hope, love, repentance, &c. and of all the supplies of grace; and by this character is God the Father described as the object of prayer, to encourage souls to come to the throne of his grace, and pray, and hope for, and expect a sufficiency of his grace in every time of need; as well as to show that the sufferings of the saints here are but for a while; that they are in love and kindness; and that they shall certainly enjoy the glory they are called unto by him; and which is the next thing by which he stands described,

who hath called us unto his eternal glory by Jesus Christ. This "call" is not a mere external one by the ministry of the word, which is not always effectual and unto salvation; but an internal, special, and efficacious one, and which is high, holy, heavenly, and unchangeable. The persons who are the subjects of it are us, whom God has chosen in Christ, and are preserved in him, and redeemed by him; and who are a select people, and distinguished from others, and yet in themselves no better than others; nay, often the vilest, meanest, and most contemptible. Some ancient copies read "you", and so do the Arabic and Ethiopic versions: what they are called to is "his eternal glory"; that which is glorious in itself, and is signified by what is the most glorious in this world, as a kingdom, crown, throne, inheritance, &c. and lies in constant and uninterrupted communion with Father, Son, and Spirit; in a complete vision of the glory of Christ, and in perfect conformity to him; in a freedom from all evil, and in a full enjoyment of all happiness: and this is "his", God the Father's; which he has prepared and provided for his people of his own grace, and which he freely gives unto them, and makes them meet for: and it is "eternal"; it will last for ever, and never pass away, as does the glory of this world; it is a continuing city, a never fading inheritance, an eternal weight of glory: and to this the saints are called "by", or "in Jesus Christ"; the glory they are called to is in his hands; and they themselves, by being called unto it, appear to be in him, and as such to belong unto him, or are the called of Christ Jesus; and besides, they are called by him, by his Spirit and grace, and into communion with him, and to the obtaining of his glory.

After that ye have suffered awhile, make you perfect, stablish, strengthen, settle you; some copies, and also the Vulgate Latin and Ethiopic versions, read these words in the future tense, not as a prayer, but as a promise, "shall make you perfect", &c. the sense is the same; for if it is a prayer, it is a prayer in faith, for what shall be done; for God will make his people "perfect": and which respects not their justification; for in that sense they are perfect already in Christ, their head, who has perfectly fulfilled the law for them, and fully expiated their sins; has completely redeemed them, and procured for them the pardon of all their trespasses; and has justified them from all their iniquities: but their sanctification; for though all grace is implanted in them at once, yet it is gradually brought to perfection; there is a perfection of parts, of all the parts of the new man, or creature, but not of degrees; and there is a comparative perfection with respect to themselves, before conversion, or with respect to hypocrites; for perfection oftentimes means no other than integrity and sincerity; or with respect to other Christians, who are weaker in knowledge and experience: and there is a perfection of holiness in Christ, who is their sanctification, but not in themselves; for every part of the work of grace is imperfect, as faith, love, knowledge, &c. and sin dwells in them, and they stand in need of fresh supplies of grace; and even the best of them disclaim perfection, though they greatly desire it, as here the apostle prays for it; and which shows that, as yet, they had it not, though they will have it hereafter in heaven, where there will be perfect knowledge, and perfect holiness, and perfect happiness. He also prays that God would "stablish" them, or believes and promises that he would. The people of God are in a safe and established state and condition already; they are in the arms of everlasting love, and in the hands of Christ, and in a sure and inviolable covenant of grace, and are built on the rock of ages; and are in a state of grace, of justifying, adopting, and sanctifying grace, from whence they can never finally and totally fall; and yet they are very often unstable in their hearts and frames, and in the exercise of grace, and discharge of duty, and in their adherence to the doctrines of the Gospel; and need to be established, and to have a more firm persuasion of their interest in the love of God, and a more steady view of their standing in Christ, and the covenant of his grace, and a more lively and comfortable exercise grace on him, and a more constant discharge of duty, and a more firm and closer adherence to the truths and ordinances of the Gospel; and they will have a consummate stability in heaven, where are sure dwelling places. Another petition, or promise, is, that God would "strengthen" them; which supposes them to be weak and feeble, not as to their state and condition, for their place of defence is the munition of rocks; nor in the same sense as natural men are, or as they themselves were before conversion; nor are they all alike weak, some are weaker in faith and knowledge, and of a more weak and scrupulous conscience than others, and are more easily drawn aside by corruptions and temptations, and are in greater afflictions: and this is to be understood, not of bodily, but spiritual strength; that God would strengthen their souls, and the work of his grace in them, their faith, hope, and love; and strengthen them to perform their duties, to withstand temptations, oppose their own corruptions, bear the cross, reproaches, and persecutions, and do their generation work: and he further adds, and "settle" you, or "found" you; not that God would now lay the foundation, Christ, for he had been laid by him ready in his counsels and decrees, and in the covenant of his grace, in the mission of him into this world, and by his Spirit in their hearts; nor that he would afresh lay them on Christ, the foundation, for they were there laid already, and were safe; but that he would build them up, and settle their faith on this foundation, that they might be rooted and grounded in the love of God, have a lively sense and firm persuasion of their interest in it, and be grounded and settled in the faith of the Gospel; be settled under a Gospel ministry, have a fixed abode in the house of God, enjoy the spiritual provisions of it, and have fellowship with Christ, and his people here; and at last enter and dwell in the city which has foundations, where they will be never more subject to wavering, instability, and inconstancy, and from whence they will never be removed; this will be their last and eternal settlement: and this will be "after" they have "suffered awhile"; in their bodies, characters, and estates, through the malice and wickedness of men; and in their souls, from their own corruptions, the temptations of Satan, and the hidings of God's face; which will be but for a very little while, for a moment, as it were; these are only the sufferings of this present time, and in the present evil world; nor are they inconsistent with God being the God of all grace unto them, or with their being called to eternal glory, the way to which lies through them; and they are the means of perfecting, establishing, strengthening, and settling them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

Ver. 10. But the God of all grace] Thus the apostle divides his time between preaching and prayer, according to his own advice, Act 6:4, and the practice of those ancient ministers, Deu 33:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But the God of all grace - The God who imparts all needful grace. It was proper in their anticipated trials to direct them to God, and to breathe forth in their behalf an earnest and affectionate prayer that they might be supported. A prayer of this kind by an apostle would also be to them a sort of pledge or assurance that the needed grace would be granted them.

Who hath called us unto his eternal glory - And who means, therefore, that we shall be saved. As he has called us to his glory, we need not apprehend that he will leave or forsake us. On the meaning of the word called, see the notes at Eph 4:1.

After that ye have suffered a while - After you have suffered as long as he shall appoint. The Greek is, “having suffered a little,” and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory. See the notes at 2Co 4:16-18.

Make you perfect - By means of your trials. The tendency of affliction is to make us perfect.

Stablish - The Greek word means “to set fast; to fix firmly; to render immovable,” Luk 16:26; Luk 9:51; Luk 22:32; Rom 1:11; Rom 16:25; 1Th 3:2, 1Th 3:13, et al.

Strengthen - Give you strength to bear all this.

Settle you - Literally, found you, or establish you on a firm foundation - θεμελιώσες themeliōses. The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Compare the notes at Mat 7:24 ff.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But the God of all grace; i.e. the author and giver of all grace, from whom ye have received what you have, and expect what you want.

Who hath called us unto his eternal glory; that eternal glory whereof believers at the last day shall be made partakers, which is called God’s glory, because it is that which he hath promised to them, and will at last put them in possession of: see 1Pe 5:1; Rom 5:2; and because they shall after a sort partake of the Divine glory which they behold.

By Christ Jesus; for Christ’s sake, as the meritorious cause of our effectual calling, and by him as the great Apostle of our profession, Heb 3:1. Or, by Christ Jesus may refer to glory, Christ being the cause of their glorification as well as calling.

After that ye have suffered a while; this he adds for their encouragement, that whatsoever they suffered would be but short, as 1Pe 1:6; 2Co 4:17.

Make you perfect, stablish, strengthen, settle you; either:

1. Perfect that which is begun, Heb 13:20,21, stablish that which is right, 2Th 2:16, strengthen that which is weak, settle or found (by a firm union and conjunction unto Christ) that which is already built, Eph 3:17,18; Col 1:23; or:

2. These four words may be but different expressions whereby the apostle sets forth the same thing, viz. God’s confirming and establishing those saints unto their final perseverance; and his using so much variety of expressions may imply, that it is a matter of very great difficulty to hold on our Christian course, without failing or coming short of the goal, and therefore we need singular assistance from God to enable us to it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But the God of all grace. (comp. 2Co_1:3, "the God of all comfort St. Peter has finished his exhortations; he has told his readers what they must do; he now bids them look to God, and tells them where they will find strength. God will work within them both to will and to do of his good pleasure; for he is the God of all grace. All that grace by which we are saved, without which we can do nothing, comes from him as its Author and Source. Who hath called us unto his eternal glory by Christ Jesus; rather, who called you... in Christ Jesus. All the best manuscripts read "you" instead of us. Two of the most ancient omit "Jesus" here. God called us "in Christ;" that is, through spiritual union with Christ; the glory is promised to these who are one with Christ; for the glory is Christ"s, and his members will share it. The very end and purpose of our calling was that we might inherit that glory. This is the apostle"s great topic of consolation. After that ye have suffered a while; literally, a little. The word may refer to the degree, as well as to the duration, of the sufferings. They are transient; the glory is eternal. They may seem very severe, but they are light in comparison with that "far more exceeding and eternal weight of glory." Make you perfect, stablish, strengthen, settle you. The manuscripts vary between the future and the optative in these four verbs; the preponderance of evidence seems in favor of the future. The emphatic pronoun aujtov must not be omitted. Translate therefore, "shall himself make you perfect." He only can "perfect what is lacking in our faith"; (1Th_3:10, where the same verb is used) and he will do it. This is our hope and encouragement. The verb katartizw means "to finish, to complete, to repair." It is the word used in the account of the calling of Peter and Andrew, James and John, by the Sea of Galilee, when the two last were in the ship with Zebedee their father, mending katartizontav their nets. God will repair, bring to completion, what is lacking in the character of his chosen, if they persevere in prayer, if they are sober and vigilant. (comp. 1Co_1:10; 2Co_13:11, etc.) Stablish sthrixei. The Lord had said to St. Peter, "When thou art converted, strengthen sthrixon thy brethren"; (Luk_22:32) Peter remembers his Master"s words. Strengthen sqenwsei. The word occurs only here. Settle qemeliwsei; literally, "shall ground you, shall give you a firm foundation." "Digna Petro oratio, "Confirmat fratres sues, says Bengel. (comp. Eph_3:17; 2Ti_2:19; 1Co_3:11) The word is omitted in the Vatican and Alexandrine Manuscripts; but it is found in the Sinaitic and other manuscripts and versions, and ought to be retained.

Vers. 10-14.

Conclusion of the Epistle.

I ENCOURAGEMENT.

1. The ground of confidence. St. Peter has finished his work of exhortation. He bids his readers look to God. Human teachers can only deliver their message; it is God himself who giveth strength to obey. They must look unto Jesus ajforwntev,; (Heb_12:2) they must look away from the troubles which were surrounding them their light affliction, which was but for a moment, to the Author and Finisher of their faith. And that because it is by grace that men are saved, and God is the God of all grace. All the various manifestations of grace pardoning grace, sanctifying grace, supporting grace all flow from him who is the Fountain of grace. That grace is sufficient for the Christian in all his trials, however great and many they may be. It is made perfect in weakness. It was God who began the good work, and he will complete it. He giveth more grace. The fountain of grace is ever open, ever flowing. "The Spirit and the bride say, Come.... And whosoever will, let him take the water of life freely." We may come always, and come boldly; for it was God who first called us. And it was his own eternal glory to which he called us; not to a transient enjoyment of his presence, nor to a few feeble intermittent efforts, but to his own eternal glory. This was the very end and purpose for which he called us. But for this he would not have called us at all; for the God of truth doth not mock men with vain promises. The glory to which he called us is eternal; then he will not desert us in the midst of our course, but will complete his gracious work. It is his glory, true, real glory. "All here that is so named," says Leighton, "is no more than a name, a shadow of glory; it cannot endure the balance, but is found light The glory above is true, real glory, and bears weight, and so bears aright the name of glory, the term for which in the Hebrew signifies "weight;" and the apostle"s expression seems to allude to that sense; speaking of this same glory to come, he calls it "a far more exceeding weight of glory." It weighs down all and sufferings in the way, so far as that they are not worth the speaking of in respect of it. It is the hyperbole, kaq uJperbolhn.

Other glory is over-spoken, but this glory is over-glorious to be duly spoken; it exceeds and rises above all that can be spoken of it." It is this to which God hath called us, and he hath called us in Christ. The grace by which the spiritual life is given, sustained, strengthened, comes through union with Christ. That life flows from Christ, who is the Life, through all the members of his mystical body. As long as we abide in Christ we are safe, for then he abideth in us, and the life that comes from Christ dieth not; it will live on, growing from grace to grace, from strength to strength, till it reaches that eternal glory.

2. W hat God will defer us.

(1) He will make us perfect. There is much which is lacking in our faith; there are many stains, many rents, in what should be the white robe of righteousness. It is, alas! like filthy rags. But God will repair that which is torn, and cleanse that which is defiled. Our characters show many faults, many shortcomings, many stains of past sins. But let us not despair. It was God who began the work; he will complete it. Let us do our poor best to work out our own salvation, and he will work within us both to will and to do; for he is faithful.

(2) He will "stablish" us. We are unstable; we are easily driven this way and that by the changeful currents of temptation. Our course is marked by much wavering, much inconstancy. This is the reason why we make so little progress. If we are not to fall short of the glory of God, we must run, not as uncertainly, but with a firm and steadfast step, with our eyes fixed upon the prize of the high calling. It is that glory to which God hath called us. He will stablish us if we persevere and if we pray.

(3) He will "strengthen" us. Our adversary is strong strong as a roaring lion; but the Lion of the tribe of Judah is stronger. He will bruise Satan under our feet. He is the Strength of his chosen; through him they can do all things. "He giveth power to the faint; and to them that have no might he increaseth strength." For he does not leave his people to wrestle alone against the evil one; he endues them with power from on high the power of the presence of the Spirit of God. With that presence there comes the gift of strength power and strength to have the victory, and to triumph against the devil, the world, and the flesh.

(4) He will "settle" us. He hath built his Church upon a Rock, and that Rock is Christ. He will build up each faithful Christian as a living stone upon that one Foundation once laid, "which is Jesus Christ". (1Co_3:11) That Foundation is "like Mount Zion, which cannot be moved, but standeth fast for ever." The house built thereupon is safe. The rain may descend, the floods may come, the winds may blow; they may beat hard upon the house which is the shelter of the faithful Christian"s soul; but (thanks be to God through our Lord Jesus Christ) it cannot fall, for it is founded upon a Rock.

3. Thanksgiving for it. He can make us perfect, stablish, strengthen, settle us; for his is the might, and that for all the ages of eternity. His hand is mighty; all might is his. The Christian thankfully and joyfully acknowledges it. His hand framed the heavens; they declare his glory. His hand is over his elect; they set forth his praises. The same power that sustains the planets in their orbits as they circle round the sun orders the course of the humblest believer as he draws nearer and nearer to the Sun of Righteousness. His heart is filled with thankful adoration when he reflects on the power of God, and remembers that that power is exerted for his defense, and makes all things work together for his eternal good. Praise becometh saints; they must ascribe unto the Lord worship and power. In heaven they rest not day and night, saying, "Holy, holy, holy, Lord God Almighty." The saints on earth are learning the new song, practicing the anthems of heaven. They delight in thanksgiving; they delight to contemplate with adoring love the majesty of God, and to add their "Amen" to the high chant of praise.

II PERSONAL NOTICES.

1. Commendation of Silvanus. He was faithful; he had proved his faithfulness in his constant attendance on St. Paul. He had labored much in the good cause; he had been patient and even joyful, able to give thanks in suffering: "At midnight Paul and Silas prayed, and sang praises unto God". (Act_16:25) St. Peter gives his testimony to his faithfulness, and sends his letter by him. Good men will gladly recognize goodness in others.

2. Reason for writing.

(1) To exhort them. They needed exhortation and encouragement, for troubles were gathering fast around them. St. Peter points them to the example of Christ; he teaches them the blessed meaning of suffering; his letter breathes hope and consolation from beginning to end. If Barnabas was a son of prophesying or exhortation, Peter was a son of consolation.

(2) To testify. To give the weight of his apostolic authority and his great spiritual experience to the truth of their religion. Like St. John, he declared unto others that which he himself had heard and seen. He knew from the certain knowledge of actual experience the reality of the power of the grace of God. Men who can speak like this, with weight and authority, are very valuable in the Church. It is an authority which only real experience can give; it springs from the inner life of prayer and fellowship with God.

3. Salutations.

(1) From "the co-elect at Babylon hJ ejn Babulwni suneklekth." If there was a Church at Babylon, that Church sends her greetings to the Churches of Asia Minor. But the words seem to indicate an individual. There was one Christian woman in great Babylon, in what had been once the mightiest city of the world, the center of a mighty empire, the very type of the world-power arrayed against the people of God. There, where Nebuchadnezzar had seen in vision the great image, whose brightness was excellent, and the form thereof was terrible in that very city the Stone that "was cut out without hands" was now beginning its conquering course; and the first agent in the great work was the apostle "called Cephas, which is by interpretation, A stone." With him labored his wife, his partner now in holy work for Christ, as (we are told) she was afterwards in the blessed death of martyrdom. Then he bade her remember the Lord: Memnhso w+ auth tou Kuriou. Here he calls her the co-elect; he had addressed his Epistle to the elect strangers of the dispersion; his wife also was elect, and she was now at Babylon. "The Lord knoweth them that are his;" wherever they are, his fatherly hand is over them; they are his chosen; he careth for them; at Babylon or at Jerusalem he is near them; strangers on earth, they are citizens of the heavenly country; there is their heart and their treasure.

(2) From Marcus. St. Peter calls him his son, as St. Paul calls Timothy his son in the faith. (1Ti_1:2) St. Peter knew the mother of John whose surname was Mark; (Act_12:12) he may have been the means of converting her son. Mark, like Silvanus, was one of the links between the two great apostles; he had been with St. Paul in his first imprisonment at Rome. (Col_4:10) Then he was about to travel into Asia Minor; now, it seems, he had joined St. Peter at Babylon. He had once shrunk from hardships and dangers; (Act_15:38) now he had learned steadfastness and Christian courage he worked now with St. Peter among fierce heathen and fanatical Jews. St. Paul, who once "thought it not good to take him," desired his help and sympathy; (2Ti_4:11) he would be profitable for the ministry at Rome, as doubtless he was at Babylon. Rome and Babylon were the extreme points then reached by Christian missionaries. Christ"s Church is dispersed throughout the world; its center of unity is Christ the Lord; its members should be united in faith and love.

1. The kiss of charity. It was a touching custom dating from our Lord"s own time, and long practiced in the Church. Ceremonies "may be changed according to the diversities of countries, times, and men"s manners." But that charity, of which the holy kiss was an expression, may not be changed; it is the very mark and badge of Christ"s disciples. Still they greet one another with looks and words and deeds of holy love.

2. St. Peters greeting. Grace unto you, and peace, be multiplied," he had said at the opening of his Epistle; he closes it with the like holy farewell: "Peace be with you all that are in Christ Jesus." We can express no better wish for our friends. The peace of God passeth all understanding; hut they only can have that blessed peace who are in Christ. Per it is his peace; he giveth it; it cometh to his chosen through intimate spiritual communion with the Lord. May we share that deep blessedness!

LESSONS.

1. God giveth more grace; let us come boldly to the throne of grace. He hath called us to his eternal glory; let us persevere in faith and hope.

2. He can make his people perfect; he can stablish, strengthen, settle them. Let us trust in him, living in constant thankfulness.

3. St. Peter"s friends were like-minded with himself. Let us seek our friends among faithful Christians.

4. St. Peter"s wife was co-elect. The marriage tie is most blessed when husband and wife are united "in the Lord.

HOMILIES BY A. MACLAREN Ver. 5 (middle clause).

The slave"s dress.

clothed," or, according to the Revised Version, "gird yourselves." It is a remarkable word, occurring only here in the New Testament. It means to put on a certain article of dress which according to one view was a kind of "overall" worn by slaves above their other clothing, anti according to another was a white scarf which was part of the slave"s dress. In either case it was a mark of servitude; therefore the exhortation is not merely to wear the garment of lowly-mindedness, veiling all other graces, but specifically to put on the badge of menial service. There may be a still more touching allusion in the peculiar word. Did not Peter"s memory go back to that scene in the upper room, which he had understood so little then, but had, as his Lord promised, come to "know" in some measure in the "hereafter" of his many years of service? He recalls how the Master had g irded himself with the towel, and stooped to the slave"s task of washing the disciples" feet. Surely in this text, especially if we adopt the reading and translation of the Revised Version (gird yourselves with humility to serve one another"), we trace a reference to that wonderful act of stooping love, and hear an echo of the solemn lesson which Christ himself taught in connection with it: Ye also ought to wash one another"s feet.

I THE CHRISTIAN SLAVE"S GARMENT. Whatever was the exact form of the article of dress referred to, it was worn by slaves, and was a badge of their condition. We, too, are slaves, bought and absolutely possessed by our Owner and Master, Jesus Christ. The fitting garb for us is that lowliness of mind which he himself manifested, and which Christianity has throned as in some sense the queen of all the virtues. It is purely a Christian virtue; the very name for it in the New Testament is a Christian coinage; for new things need new words, and this was a new thing. The modest grace of humility looks, by the side of the splendid virtues of Greece and Rome, like some homely brown bird among the gorgeously colored birds of the East, or a dove among eagles. The gospel has brought to us such a clear revelation of what we ought to be, and has so quickened the sensitiveness of men"s consciences as to their failures and sins, that a lowly estimate of one"s self is for a Christian the only possible one, and is felt to be for all men the only true one. The more clear our vision of what we may become, and the more ardent our enthusiasm after yet unattained stages of progress in character, the more lowly will necessarily be our estimate of ourselves. Whoever has seen himself as he really is will have no heart to blow his own trumpet, or to hear other men singing his praises. We do not need to affect to be ignorant of, or to depreciate, what we are or can do. It is no breach of humility to be conscious of power, but it is to be so conscious of it that we forget our Weakness, and forget that the power is a gift, or are ever expecting recognition from our brethren, and thinking more of ourselves and of our claims than either of our obligations or of our weaknesses. If we would obey this injunction, and be rooted in humility, we must seek to know ourselves as we are, and to that end must study our own fees in the glass of God"s Word and Christ"s example.

These mirrors will show us what will put us out of conceit of ourselves. We must further reverse the favorite mode of comparison with others, and search into their good and our own evil. We must further remember that all on which pride or self-conceit can build their flimsy castles is God"s gift, and that therefore thankfulness anti not self-exaltation should be our temper. To wear this servile dress goes clean against the grain of human nature. It is the victory of unselfishness when we truly put it on. It is not pleasant to flesh and blood to go about in the garb which proclaims that we are slaves. But what true Christianity can there be in a man who has not learned that he is poor and blind and naked, and that all his wealth and sight and vesture he must owe to undeserved, unpurchased grace? And how can a man who has had to kneel before Jesus a suppliant penitent, and confess himself leprous and beggared and lost, get up from his knees and go out among his fellows, carrying his head very high and bearing himself as if he were somebody? If we are Christ"s, we must wear the dress that proclaims us slaves, and gird ourselves with humility, the livery of his household.

II THE PATTERN WHICH WE HAVE TO FOLLOW. Our thoughts are carried back, as we have already suggested, to the memorable incident of the foot-washing. In that incident was condensed, and as it were presented in an acted parable, the spirit of Christ"s whole mission. The evangelist emphatically marks that supreme instance of condescension as being the outcome of our Lord"s clear consciousness of his Divine Sonship and of his universal authority. Just because he knew that he had come from God and went to God, and held all things in his sway, he bowed to serve us. And it was also the outcome of his ever-flowing love to his followers. So his whole work on earth, in every stage of its humiliation, is based on that unique consciousness of Divinity and imperial sway, and is animated by love. As he then laid aside his garments, so he has put off the glories which he wore or ever the world was; and as he then girded himself with the towel, so he has voluntarily assumed the coarse and lowly body of our humiliation, stooping to be a man. As he then assumed a menial garb in order that he might wash his disciples" feet, so he has taken the form of a servant and become obedient to death that he might cleanse us all from our sins, by his own application to conscience and character of his own cleansing blood. In all these points we have to follow his example. Our humility must not only be a lowly estimate of ourselves, but it must be a practical stripping off of distinctions and prerogatives and an identifying of ourselves with the lowliest. It must lead to service. That service must have for its end our brother"s cleansing. Jesus is not only our Pattern, but also our Motive; and not only our Motive, but by his indwelling Spirit he is the Power which moulds our selfishness into the likeness of his perfect self-surrender. In the deepest sense of the words, the "mind which was in Christ Jesus" must be in us, if we are truly Christians. If we have not his Spirit, we are not his servants. If we have that Spirit, we too, like him, shall be girt with humility, and do for others what he has done for us.

III THE PURPOSE FOR WHICH IT IS WORN. According to one view of the word, the piece of dress here referred to was, as we have said, a kind of loose "overall" put on in preparation for work, and, according to another, a scarf which served the purpose of a girdle. So this grace of humility may be regarded as keeping all the other virtues which robe the Christian character in their places. It adds luster to them all, as rich attire and flashing jewels are harmonized and beautified by some sober-tinted cloak thrown over them. Nay, more, it is their very life, for nothing more surely destroys the charm of all other excellences and withers them when they grow than self-gratulation and self-conceit. Moses was all unaware that his face shone. But the great purpose for which humility is enjoined on Christians is that they may be ready for service. The man who flaunts about in gay clothing of self-conceit is usually slow to put his hand to work in anything which will not advance his reputation, or will soil his bravery. Fine clothes and hard work do not go well together. He is generally more ready to insist upon his claims than to respond to his brother"s claims on him. We must put off that gaudy robe, and be content to hide our excellences with the wrapper of humility, as a servant puts on some coarse apron for coarse tasks, if we are to be rightly attired for the work we have to do. The humble mind thinks not of its claims on others, but of its duties to them. It is ready for the lowest service, and is kept by no false dignity from placing itself by the side of the feeblest and the foulest. Like the Master, it will take beggars by the hand, nor shrink from the touch of publicans and sinners. It will regard the meanest task done for Jesus as an honor and a mark of the Master"s favor. Diffident of its own power, it will depend, and not in vain, upon him for all its efficiency; and, so depending, it will be enriched with all necessary helps, while self-conceit, trusting in its own power, will do little, and that little mostly barren, for, as the next words tell us, "God resisteth the proud, but giveth grace to the humble." The rains and dews run off the mountain crests, which are always sterile and often struck by the lightning. It is down in the valleys that the broad rivers glide and spread fruitfulness and smiling plenty. A.M.

Ver. 10 (first portion).

Why we may make sure of God"s help in conflict.

These closing words of the Epistle, which have only some personal greetings after them, are best taken, not as a prayer, but as a full-toned assurance, like some grand swell of music at the end of an oratorio. The apostle has been speaking much about suffering and trial, especially in the latter part of his letter. He has just warned his readers of the adversary who seeks their destruction. And here against that grim figure he holds up the shield of the Name and purpose of God, and bids us be brave and jubilant amid all sufferings and in the presence of the enemy, because he is for us. We shall consider the rich significance of the various forms of the Divine help as expressed in the latter part of this verse, in another homily. For the present we confine ourselves to the former half of the verse, each clause of which sets forth a fresh ground on which a poor feeble soul may build its confidence, in spite of sorrow and Satan, that no harm will come to it.

I THE GREAT FOUNDATION FOR THE TRIUMPHANT ASSURANCE WHICH FORESEES VICTORY IN THE MIDST OF THE SOREST CONFLICT IS THE INFINITE FULNESS AND LOVING HEART OF GOD. When surrounded by difficulties, crushed by sorrows, assaulted and battered by all the artillery of temptations, when faint of heart and conscious of one"s own weakness, when dull torpor seems to have taken all warmth of feeling out of us, and many defeats to have robbed us of hope, there is one strong tower into which we may run and be safe. The Name of the Lord, the thought of his revealed character as the God of all grace, is enough to scatter all the black-winged brood of cares and fears, and to bring the dove of peace into our hearts, though they be lonely as the ark, and all be one waste of waters around. For that great Name proclaims that his love is inexhaustible. Grace is love exercised to inferiors and undeserving persons; and, if he is the God of all grace, boundless love for the lowliest and foulest is in his heart. Anything short of such Divine fullness of love would be tired out by our slowness and repeated sin. Impatience steals into the most long-suffering heart, and the most liberal hand will shut fast at last when the ragged good-for-nothing comes for the hundredth time with the old story of shiftless improvidence and misery, and the old whining petition for help already so often given and squandered. But there is no wearying out his patient love, and no past misuse of his gifts can ever prompt him to deny us more. The God of all grace has grace for all. The Name, too, proclaims the infinite fullness of his resources. That great storehouse is inexhaustible, after all giving full. He works and is not weary. He bestows and is none the poorer. The stream has been pouring for ages with a rush like Niagara, and the flood to-day is as mighty as at the beginning. It is fed from the eternal fountains in the "mountains of God," and cannot cease. Shall we fear drought whilst we are borne on its broad bosom? The coins in circulation, though enough to enrich the world, are as nothing to the masses of bullion stored in the depths. The sun itself will die by self-communication, and that great hearth-fire will grow cold, and all the family of worlds that move around it cease to be united and warmed by its beams; but the God who is our Sun burns and is not consumed. Shall we fear freezing or darkness while we walk in the light of his face? And that great Name implies an infinite variety of resources. All diversities of grace are his, that they may be ours. Grace is not only love in exercise to inferiors, but is also the gifts of that love, which are so inseparable from it that they are called by the same name. These take the shape of every man"s need, and of all the needs of every man. The bread-fruit tree to the South Sea Islanders is a storehouse from which they get all they require. Its fruit is their food, its juice their beverage, from its bark they prepare their clothing, from its wood they build their houses and fashion their weapons, its leaves make their thatch, its fibers their cordage. So the grace of God is all-sufficient Protean in its forms, fitting each necessity as it arises, and shaped so as to give to every one of us the very thing which character and circumstances at the moment require. Shall we fear to be ever left to fall before enemies or to be crushed by our sorrows, when we have such an ever-full fountain of various grace to draw from?

II ANOTHER GROUND OF CONFIDENT ASSURANCE IS GOD"S OWN ACT, WHICH WOULD BE STULTIFIED IF WE WERE NOT UPHELD. He "called us unto his eternal glory in Christ" Here the act of calling, and that to which we are called, and the Christ in whom we are called, are all alleged as a threefold cord on which we may hang the whole weight of our confidence. They make it inconceivable that God should not do for us all which the next clause assures us he will do. He will not leave his purpose half accomplished. Nobody shall ever have to point to his incomplete work, and say that he began to build and was not able to finish. His gifts and calling are subject to no change of his solemn purpose, He is not a son of man that he should repent. And if he wills an end, he wills the means to that end. He will assuredly provide for his children all that is needed to bring them to the glory to which he has called them. Does God summon men to his eternal glory, and forget to provide them grace? Will he call them to his own palace, and not give them an outfit for their journey? Does he send out his soldiers without ammunition or stores? "It is your Father"s good pleasure to give you the kingdom" was Christ"s great reason to his little flock why they should not fear; as if he had said, "Do you suppose that the Father who gives you a crown at last will not give you all you need on your way to it?" So a joyous temper of triumphant confidence in the face of all suffering and temptation should be ours; "for faithful is he that calleth you, who also will" carry out his purpose to the blessed end.

III THE FINAL GROUND ON WHICH WE MAY BUILD OUR CONFIDENCE IS GOD"S APPOINTMENT OF SUFFERING AND ITS MEANING. The words, "after that ye have suffered a while," must be connected more immediately with the preceding. They teach that the way to the eternal glory is through transitory, brief suffering. The apostle comes back to the thoughts with which he began his Epistle about "for a season being in heaviness." These sufferings, then, were included in the Divine purpose. They are as much a part of his scheme, are as much a fruit of his inexhaustible love, as the glory to which they lead. They do not break in upon the Divine plan. There is no fear of their threatening its fulfillment. They are not excrescences , but essential parts of that deep counsel of the unfathomable wisdom according to which all our circumstances are appointed by him. He will not, then, be taken at unawares by them, nor will any accumulation of sorrow or suffering be any hindrance to his Divine purpose of strengthening us. The electric spark finds no resistance to its passage in the deepest sea, and though all the waves and billows go over us, his sustaining grace can none the less make its way to our hearts. Nor are they only his appointment, but their direct purpose is to fit us for the eternal glory to which we are called. Joy alone would not do that. The heart needs to be refined by sorrow, and the experience of desolation, ere it can fully receive the grace now which leads to the glory hereafter. So we are not only strengthened for, but by, sorrow; and one of God"s ways of "stablishing" us is to cut away all other props, that we may lean all our weight upon him. Faith, then, out of the lion brings honey, wrings hope and assured triumph out of the very pains and foes that beset us, as if one should draw lightning to guide him on his road from the heavy thunderclouds that frown above him. When sorrow comes, see in it a part of that Divine plan which issues in eternal glory, see in it one of the channels by which that plan shall be accomplished, that glory reached, and the grace of the God of all grace enter more abundantly into your heart. So good cheer will be born of sadness, as radiant morning from night, and your light affliction, which is but for a moment, will bring you even now a confidence in God and an enlarged strength, which are precursors and pledges of an eternal weight of glory. A.M.

Ver. 10 (latter half).

The manifold gifts for manifold need.

The apostle has so exalted an idea of the fullness and variety of the operations of God"s grace that he heaps together here all these terms which substantially express the same idea. The accumulation, however, is not empty tautology. It witnesses to the joyful emotion which fills his heart. It brings to view the completeness of the multiform help which our need in all its aspects may expect to receive. That great river of ever-flowing Divine communication parts into the four heads which water all the Eden of the renewed soul. Though the ideas be closely connected, yet we may distinguish between them, and may let our thoughts dwell on these words, in which the apostle seeks to breathe his own cheerful confidence into sorrowful and tried hearts, as illustrating both man"s manifold need and God"s manifold grace. The whole verse is best regarded, with the Revised Version, not as a prayer, but as an assurance: "God shall perfect, stablish, strengthen, settle you.

I OUR FAILURES AND IMPERFECTIONS WILL BE REPAIRED. The word here translated "perfect" properly means "to restore to a state of completeness." It is used to describe the process of mending nets. It is used in its ethical sense (Gal_6:1) to express the Christian duty of restoring the brother overtaken in a fault. And so it is employed here for that great work of Divine grace by which our defects are made good, the rents which sin has made mended, the tarnished purity given back, the scars effaced. That form of the Divine help answers to the deepest of our needs, and, in its incipient stages, is the firstfruits of the great harvest of God"s grace which a believing soul reaps. We need first of all forgiveness and the removal of the guilt of our sins. All restoration of fallen men to the lost ideal of man, which is the likeness of God, must begin there, and then there follows a long process which the patient God carries on, mending us by slow degrees, and step by step supplementing this defect and repairing the results of that sin, till there be no gaps remaining needing to be filled and no flaws in character needing to be corrected. a lifelong task till the lump be leavened." The restoring grace has to permeate all the crannies and corners of the soul. It must transform and expel, if it is to mend and restore. When we think of our own defects and see how much is lacking in our characters, we may well feel that nothing can ever fill up these. Then the confidence of this brave text may hearten us. It is the God of all grace to whom we look for our perfecting. No emptiness can be so vast and so empty that that all" cannot fill it. No man can have gone so far from the right way, or had his nature so lacerated by sin"s cruel fangs, that that "all" cannot heal and repair the damage. Therefore the more we sound the height, and length, and breadth, and depth of our imperfections and sins, the more joyfully should we think of the completeness of that power which overlaps them on all sides and surpasses them in every dimension, and the more confidently should we exclaim, The God of all grace shall restore us and complete us.

II OUR FLUCTUATIONS WILL BE STEADIED. The God of all grace will stablish us. The assurance comes with special force from the life of the apostle whose earlier character had been marked by such extreme variations, and by such an enormous difference between high and low water. If ever there was a believer whose impulsiveness needed steadying, it was the man who is denying his Master from fear of a maidservant"s sharp tongue less than four and twenty hours after he had bragged that, whoever fled, he would stand by him. Such quick alternations of hot and cold fits indicate a character very lovable, no doubt, in its transparency and in its generous impulses, but needing much painful discipline, before it can be consolidated into rock," and Peter deserve his new name. There are many indications in this Epistle that the result had been attained, and that Peter"s assurance here is in some measure a transcript of his own experience. But however that may be, the operation of the grace of God is to give firmness and solidity of character, both as against our own vacillations, and as against outward oppositions which bring a constant pressure against us to move us from our foundation. So long as we are on this earth and in this body, we shall be subject to variations both in the clearness of our perceptions of religious truth and in the warmth of our religious emotions, but God"s grace is able to diminish the range of our thermometers, so that there shall not be so many degrees between the summer maximum and the winter minimum, and to bring about a gradual approximation to a uniformity in which emotion shall be converted into steadfast principle. If we are to be thus established, we must open our hearts for the entry of the grace which will steady us, and so we find, a verse or two before our text, that the apostle has bid his readers be "steadfast in the faith," where he employs a word which is cognate with that here used. Faith knits us to God, anti sets wide the portals of the heart that the flood of his power may enter in. If we trust him, he will hold us up. If we set the Lord at our right hands, we shall not be moved. Our hearts are changeful, and our temperaments may be impulsive and fickle, but God"s grace is given us to help us to conquer our temperaments and change our dispositions. If we will let it work its work upon us, it will make us partakers of an inviolable and unshaken evenness of soul, which is a faint shadow of God"s own unchangeableness.

III OUR WEAKNESSES WILL BE STRENGTHENED. Our manifold need may be contemplated in yet another aspect. We are weak, and we need strength. If we measure our power compared with what we have to do, still more as compared with what we have to resist and suffer, how disproportionate it is! Heavy tasks have to be done, hard battles to be fought, bitter sorrows to be borne and "who is sufficient for these things?" Our weakness is our misery, and often it is our sin. It comes partly from the natural limits of our powers, bat far more from the enfeebling influence of living to self, which, like fever, burns away energy and leaves us exhausted. What we are unfit by nature to do is not duty to do. It may be and often is duty to attempt what seems more than we can manage, and experience confirms faith in the expectation that power grows in the effort. But that which is plainly beyond our measure is not binding on us. God never bids us do what he does not strengthen us to do. And the feeblest Christian may cherish the triumphant assurance given to us all here that he will get all the power he needs for work, warfare, and sorrow. How will the strength come? It will be breathed into us by the communication of the mighty Spirit who dwells in all Christian souls. He is the Comforter, in the proper meaning of that word the Strengthener, by whose companionship all weakness is invigorated, and the whole nature quickened into higher energy. We shall be strengthened with might by his Spirit in the inner man. It will come by the increase of faith; for dependence on God of itself brings strength, and to be persuaded that we have him to lean on makes the weak strong. It will come from self-control and self-denial; for the life purged of that taint is strong.

My strength is as the strength of ten, Because my heart is pure.

An indwelling God will be the glory of our strength, and, possessing his grace, "the weakest may be as David, and David as an angel of God.

IV WE SHALL BE FIXED ON THE FOUNDATION. The Revised Version omits the word "settle," and is probably correct in doing so. In addition to the external evidence against it, we may notice that. it conveys an idea of a somewhat different order to those of the preceding verbs, inasmuch as it introduces the thought of a foundation external to us, while they pointed entirely to inward processes. That very difference in the point of view may have been the reason for the insertion of the word, which, even if it be spurious, conveys a very striking and important concluding thought. All the preceding assurances will only be realized in proportion as we are fixed and abide on the one foundation. This unmoved repose on it is expressed by that final word "settle." All repair of our manifold imperfections and sins, all fixity of character and purpose, all strength for service or for suffering, comes from union with Christ the Foundation. Our organic oneness with him is not only like the resting of a building on the rock, it is like the rooting of a tree in the ground from which it draws nourishment; and, more wonderful still, is like the union of a branch with the stem from which it draws life. If we rest by faith on Jesus Christ, we have a basis for our thoughts, a foundation on which we can build holy, strenuous, and blessed lives. We have union with the personal Source of all completeness, of all resolute self-command and heroic persistence, as well as of all strength. If we keep near to Christ, his life will pass into our deadness, and all our needs will be supplied flora that fullness of which all who believe receive, and grace for grace. A.M.

The God of all grace.

This language, so natural coming from the pen of an inspired apostle, would have been almost impossible to a religious teacher ignorant of Christ. It is testimony to the moral revolution wrought by the Christian faith that such a description of the almighty and eternal power should seem to us just and by no means singular. For nowhere can we meet with language more glorious in itself, more comforting to feeble, sinful, needy men.

I A SUBLIME DOCTRINE CONCERNING GOD. To some minds omnipotence or omniscience might appear the grandest attributes to be predicated of the Supreme. But to the Christian the moral attributes are the most majestic. That the Eternal is a God of grace is to him the peculiar revelation of Christianity, transcending in excellence every other representation of the character of Deity. And that "all grace" should be attributed to God enhances our conception of his glory. In fact, it is the manifestation of God in Christ which makes this declaration comprehensible and real to us.

II A DOCTRINE MOST CONSOLATORY TO MEN. There is no one of us, at any moment of his life, who does not stand in need of grace pardoning grace, renewing grace, strengthening grace, enlightening grace, consoling grace. And when our Father in heaven is thus depicted by the inspired apostle, the Christian reader cannot but recognize, in such a delightful representation, abundant ground for gratitude, abundant encouragement to faith, abundant stimulant to prayer; whilst he who has offended against God"s righteous laws, and who repents of his transgressions, may find, in this representation, ground for approaching the Divine presence with the assurance of a favorable reception and of forgiving mercy. J.R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Now the God of all grace - By which alone the whole work is begun, continued, and finished in your soul. After ye have suffered a while - A very little while compared with eternity. Himself - Ye have only to watch and resist the devil: the rest God will perform. Perfect - That no defect may remain. Stablish - That nothing may overthrow you. Strengthen - That ye may conquer all adverse power. And settle you - As an house upon a rock. So the apostle, being converted, does now "strengthen his brethren."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Greetings and benediction:

v. 10. But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

v. 11. To Him be glory and dominion forever and ever. Amen.

v. 12. By Silvanus, a faithful brother, unto you, as I suppose, I have written briefly, exhorting and testifying that this is the true grace of God wherein ye stand.

v. 13. The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus, my son.

v. 14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

That the battle against the might and the guile of Satan is not a matter of man’s own strength and wisdom is a truth of which Christians must be conscious at all times. It is for this reason that the apostle adds his fervent prayer: But the God of all grace, He that called you to His eternal glory in Christ Jesus, will Himself, after you have suffered for a little, make you perfect, establish, strengthen, ground you. That is the source of the Christian’s strength. He, the God of all grace, who is so immeasurably rich in His mercy toward men, in Christ Jesus, He that always does more than we ask for or understand, He has called us to His eternal glory, He has brought us to the communion of His dear Son, His object being finally to lead us to His eternal glory. It is true that we, in our calling as Christians, must suffer for a short while, as long as the few years of this earthly life endure, Act 14:22. But it is true also that we have His promise to bring us to final perfection, to realize His purpose in us, Php 1:6; 1Co 1:8-9; 1Th 5:24. To this end He Himself will establish, confirm us, that our feet may not become uncertain; He will strengthen our faith, He will set us on the firm foundation of His Word unto the end. Thus our ability to resist the adversary, to cling in firm faith to Christ and to His Word, is the work of God in us. And this fact is our guarantee that He will also continue to strengthen and keep us, in spite of all temptations and tribulations, unto our end. Therefore we say with the apostle: To Him be glory and power forever and ever. We acknowledge His power, we give all honor to Him, both now and in that glorious future which awaits us at the end of time. This is most certainly true.

The apostle now adds some personal remarks: Through Silvanus, a faithful brother in my opinion, I have written to you briefly, admonishing and testifying that this is the true grace of God in which you are standing. Silvanus, or Silas, the companion of the Apostle Paul on his second missionary journey, was a valued assistant in the missionary work of the early Church, personally known, moreover, to many of the readers of this letter. Not only Paul, but also Peter considered him a faithful brother in Christ. The letter, as the apostle here remarks, is only brief, but it certainly contains enough of admonition and of testimony to convince any believer that his faith in the grace of God, as assured to him in the Gospel-message, was not an imaginary, futile thing, but was a solid foundation, on which he might well continue to stand.

In conclusion, St. Peter writes: The congregation at Babylon, elected together with you, greets you and Mark, my son. With the common personification of the Church as we find it in the early letters, the apostle says, literally, that she who is elected together with you in Babylon (Rome) salutes yon. The members of the congregation at Rome were elected and called by the same Lord, in the same manner as those in Asia Minor. They were therefore united by the bonds of the same faith and hope and love, hence the brotherly greeting. Mark was Peter’s spiritual son, standing about in the same relation to this apostle as Timothy did to Paul. The apostle, in closing, bids the members of the congregations greet one another with the kiss of love, a custom which was observed for a number of centuries at a certain point in the communion service, the men saluting the men and the women the women. His very last word is that peace, true peace, based upon the love of God in Christ Jesus, on the reconciliation earned through His obedience, might be with them all. Christ is our Peace: with this thought we may well close this letter and with it close our eyes in death.

Summary

The apostle exhorts the pastors to be faithful in their oversight of the Lord’s flock, admonishes all Christians to show humility, vigilance, and steadfastness in resisting the devil, and closes with greetings and a benediction.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle concludes and closes his epistle with an affectionate prayer for these afflicted Christians and suffering saints, beseeching Almighty God, who is the author of all grace, and who hath called them by his gospel, to the participation of that grace, which will entitle them to eternal glory, that, after they have suffered a while in the world, he would perfect the work of grace begun in them, establish, strengthen, and settle them, in the truth of the gospel; and to this infinitely gracious God he desires glory and dominion should be for ever ascribed.

Observe here, 1. That God is the God of all grace; seed, growth, and perfection, all from him; restraining grace, renewing grace, sanctifying grace, all from the fountain of all grace.

Observe, 2. That serious Christians are called by God to eternal glory and happiness: they are called to the hope and expectation of this glory, upon the account of the promise of it which God made to Christ, Tit 1:2 and they are brought into a state of preparation for it; God hath by his word and Spirit wrought them for this same thing.

Observe, 3. They are called to eternal glory through Christ Jesus; he reveals it to them, he purchases it for them, he works that faith and repentance in them which qualifies them for, and entitles them unto, this heavenly glory.

Observe, 4. That some afflictions must be expected and endured by all Christians, how dear to God soever they are or may be. Was there any patriarch, prophet, or apostle, primitive or modern Christian, that did not suffer a while? Saints must suffer a while from the remains of sin, from the temptations of Satan, from the enemies of religion, and from the friends of religion, yea, from God himself, their best friend.

Observe, 5. That after serious Christians have suffered a while, they shall enter into glory: their title is sure by the promise of God, by the purchase of Christ, by the inhabitation of the Spirit.

Observe, 6. That the perfecting, stablishing, strengthening, of the Christian in grace and comfort, is from God, to whom all glory and dominion is and ought for ever to be ascribed.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10. And the God of all grace. Who bestows all grace. Who called you. God is always spoken of as the author of the calling. A little while. You may be called to suffer for a season, but it will soon be over. Make you perfect. He will supply every need, leave nothing wanting.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

This is the end of Peter's letter. Here he gives his final remarks about his letter and his closing greetings.

for a little while

"for a short time"

the God of all grace

Here the word "grace" may refer either to the things that God gives or to God's character. Possible meanings are 1) "the God who always gives us what we need" or 2) "the God who is always gracious."

who called you to his eternal glory in Christ

"who chose you to share his eternal glory in heaven because you are joined to Christ"

perfect you

"make you perfect" or "restore you" or "make you well again"

establish you, and strengthen you

These two expressions have similar meanings, that is, that God will enable the believers to trust in him and to obey him regardless of any suffering they may experience. (See: Metaphor)

translationWords

suffer

God

grace

call

eternity

glory

Christ

perfect

strength

dominion

eternity

amen

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. πάσης χάριτος. The God of all grace or of every grace. St Peter’s readers might be tempted to doubt God’s favour towards them because of their sufferings. He therefore assures them that the same loving favour, which called the Gentiles (cf. 1Pe 1:10 τῆς εἰς ὑμᾶς χάριτος), is being exercised even in their sufferings, because they are to culminate in eternal glory, and in the meanwhile God’s favour will be shewn in equipping His followers with all needful strength.

εἰς τὴν αἰώνιον αὐτοῦ δόξαν probably points forward to the consummation of the glory as it will be finally revealed. But just as Christians share in eternal life here and now, so also they share in eternal glory. They have been called “out of darkness into God’s marvellous light” (1Pe 2:9), and even in their sufferings something of the glory already rests upon them, 1Pe 4:14.

ἐν Χριστῷ is probably used, as in the final salutation, of the incorporation of Christians in Christ. It is as “members of Christ” that they are called to share God’s glory. The expression “in Christ” is intensely Pauline but we have no warrant for supposing that the idea was peculiar to St Paul. It underlies much of St John’s language in his Epistles and sums up numerous sayings of our Lord recorded in the fourth Gospel.

ὀλίγον παθόντας, for ὀλίγον cf. 1Pe 1:6. Here it probably means for a little while as contrasted with eternal glory, but the brevity of the Christian’s sufferings is only one aspect of their slightness.

Westcott and Hort join ὀλίγον παθόντας with the verbs which follow, that God will perfect, stablish and strengthen them after they have suffered a little while. But stablishing and strengthening at any rate would be more necessary during the time of suffering rather than after it. Therefore, if the words are to be thus connected, the aorist participle might be explained as summing up as one idea the whole period of suffering during which God’s help will be given. The A.V. and R.V. place a comma both before and after the words “after ye have suffered for a little while” leaving it uncertain whether they are to be joined with the preceding clause or with the verbs which follow. It seems better however to take ὀλίγον παθόντας with καλέσας, that God has called them to eternal glory after a brief discipline of suffering, because (a) this gives the most natural meaning to the aorist participle, viz. after you have suffered, (b) it is somewhat characteristic of St Peter’s style to put an emphatic participle at the end of a clause, e.g. πάσχων ἀδίκως, 1Pe 2:19; βλασφημοῦντες, 1Pe 4:4.

αὐτὸς, shall Himself, etc. Besides the mutual support which members of the brotherhood may give to one another they have the assurance of God’s own support.

καταρτίσει either restore R.V. marg. or perfect R.V. The verb is used in Mat 4:21; Mar 1:19 of the disciples mending their nets; in Gal 6:1 of restoring one who has been overtaken by a fault; in 1Th 3:10 of making good deficiencies. Again in 1Co 1:10; 2Co 13:11 it may refer to the restoration needed by the Corinthian Church in consequence of their party factions, etc. So here it may mean that the Christian when bruised and battered by persecution will be refitted and restored by God’s grace.

Elsewhere however the word means to fit out or equip perfectly; so Luk 6:40 “everyone when he is perfected shall be as his Master”; and this may be the meaning here, that God will not leave His followers insufficiently equipped for the fray.

στηρίξει, shall stablish you. The word is used of fixing a thing firmly, making it stable. St Peter when warned of his fall was bidden “when once thou hast turned again stablish thy brethren” (Luk 22:32). St Paul uses it frequently of God, Rom 16:25; 2Th 2:17; 2Th 3:3, while it is used of men in 1Th 3:2; Jas 5:8; Rev 3:2.

σθενώσει, shall strengthen you. The verb occurs nowhere else in the Greek Bible and σθένος is only found three times in the LXX. and never in the N.T., though ἀσθενής, ἀσθένεια and ἀσθενεῖν are frequently used of bodily or moral weakness.

[θεμελιώσει], shall settle you, give you a firm foundation, is added by nearly all MSS. except AB Vulg. Aeth. and is retained in the R.V. marg.

In all the above verbs the T.R., following most of the later MSS., instead of the future indicative, reads the 3rd person 1st aorist optative καταρτίσαι κ.τ.λ. = may he perfect (or restore) you, etc.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] But (q. d. however you may be able to apprehend the consolation which I have last propounded to you, one thing is sure: or as Bengel, “vos tantum vigilate et resistite hosti: cætera Deus præstabit”) the God of all grace (who is the Source of all spiritual help for every occasion: see reff.) who called you (which was the first proof of His grace towards you) unto (with a view to; ‘consolationis argumentum:’ He who has begun grace with a view to glory, will not cut off grace till it be perfected in glory. Cf. 1Th 2:12; 2Th 2:14) His eternal glory in Christ Jesus (ἐν χρ. Ἰησ. belongs to καλέσας, which has since been defined by ὑμᾶς εἰς τ. αἰ. αὐ. δόξ. Christ Jesus is the element in which that calling took place. The words cannot, as Calov., al., be joined with what follows), when ye have suffered a little while (these words belong to what has gone before, ὁ καλέσας ὑμᾶς κ.τ.λ., not to what follows, as is decisively shewn by the consideration that all four verbs must belong to acts of God on them in this life, while these sufferings would be still going on. The ὀλίγον παθόντας expresses the condition of their calling to glory in Christ, viz. after having suffered for a short time. παθόντας, as in all cases of an aor. part. connected with a future verb, is to be taken in the strictness of its aoristic meaning as a futurus exactus: the παθήματα are over when the δόξα comes in), shall Himself (αὐτός, solemn and emphatic: “ostendit enim Apostolus ex eodem gratiæ fonte et primam ad gloriam cœlestem vocationem et ultimam hujus beneficii consummationem provenire,” Gerhard) perfect (you) (see ref. Heb. and note: “ne remaneat in vobis defectus,” Beng.), shall confirm (establish you firmly, so as to be στερεοὶ τῇ πίστει: “ne quid vos labefactet,” Beng.), shall strengthen (the word σθενόω belongs to later Greek), shall ground (you) (fix you as on a foundation, “ut superetis omnem vim adversam. Digna Petro oratio. Confirmat fratres suos,” Bengel. Cf. Luk 22:32, σὺ ποτὲ ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου: and 2Ti 2:19, ὁ στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Who hath called us [ο καλεσας ημας] . But the tense is the aorist, and the true reading is uJmav, you, instead of us. Render, therefore, as Rev., who called you; before the foundation of the world. See Rom 8:29, 30, and compare unto his eternal glory and them he also glorified.

By Christ Jesus [εν χριστω ιησου] . The best texts omit Jesus. So Rev., which also renders, better, in Christ, denoting the sphere or element in which the calling and its results take place : "Christ as the life, head, and very principle of all existence to the Christian" (Cook).

Awhile [ολιφον] . Rev., more literally, a little while. See on ch. 1Pe 1:6. Make you perfect, etc. The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A. V. But the best texts make them all indicative future, and thus convert the wish or prayer into an assurance. Thus, then, Shall himself perfect [αυτος καταρτισει] . The A. V. overlooks the aujtov, himself, which is very significant as indicating God 's personal interest and energy in the work of confirming his children.

Shall perfect. Rev. reads restore, in margin. The root of this word appears in arw or ajrariskw, to fit or join together. So arqron means a joint. The radical notion of the verb is, therefore, adjustment - the putting of all the parts into right relation and connection. We find it used of mending the nets (Mt 4:21), and of restoring an erring brother (Gal 6:1); of framing the body and the worlds (Heb 10:5; Heb 11:3); of the union of members in the church (1Co 1:10; 2Co 13:11). Out of this comes the general sense of perfecting (Mt 21:16; Luk 6:40; 1Th 3:10).

Shall stablish [στηριξει] . The word is akin at the root to stereov, steadfast (ver. 9), and is the very word used by Christ in his exhortation to Peter, "strengthen thy brethren" (Luk 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1Th 3:13; 2Th 2:17; Jas 5:8; Rev 3:2. Shall strengthen [σθενωσει] . Only here in New Testament. Compare Eph 3:16.

Shall settle [θεμελιωσει] . Omitted by some texts, and by Rev. From qemeliov, a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in Mt 7:25, of the house founded on a rock; in Heb 1:10, of laying the foundations of the earth. In Eph 3:18, it is joined with rooted. The massings of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole : "Shall perfect, that no defect remain in you : shall stablish, that nothing may shake you : shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.