1 Peter 5:11

1Pe 5:11. Κράτος, strength) The effect of which is expressed in 1Pe 5:10.

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

1Pe 5:11 . Liturgical formula, adapted in 1Pe 4:11 ( ἐστιν ), which occurs in 1Ti 6:16 ; Jud 1:25 ; Rev 1:6 ; Rev 5:13 .

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

To him--emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on Pe1 5:10.

glory and--omitted in the oldest manuscripts and versions.

dominion--Greek, "the might" shown in so "perfecting," you, Pe1 5:10.

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 11. To him] The God of all grace, be glory - all honour and praise be ascribed, and dominion - the government of heaven, earth, and hell, for ever - through time, and ever - through eternity. Amen - so be it, so let it be, and so it shall be. Amen and Amen!

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

11 To him be glory That he might add more confidence to the godly, he breaks out into thanksgiving. Though this be read in the indicative as well as in the optative mood, still the meaning is nearly the same.

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.

(11) To him toe glory.—“The Apostle,” says Leighton, “having added prayer to his doctrine, adds here, you see, praise to his prayer.” This is the true consolation in trouble, to extol the power of God. If His be the dominion, and He have called us to His glory, then what can we fear?

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

11. To him be glory and dominion] The doxology is repeated in identical terms from chap. 1Pe_4:11. Here, as there, it comes as the natural sequel to the thought of what God is and what He has done for His people; and forms the conclusion to the consecutive teaching of the Epistle. It remained only to add a few words of the nature of more personal messages.

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.

To him be glory, and dominion, for ever and ever, Amen. The Syriac version begins this doxology in the preceding verse, reading the words thus, "to the God of grace", and then putting what follows, "who hath called us", &c. into a parenthesis, connects them with these, "be glory, and power, and honour", &c. "glory" is due to God for all the grace he bestows on men; and to give it to him shows a sense of divine goodness, and a grateful heart; and to him very fitly is "dominion" ascribed, whose kingdom rules over all, and who dispenses his grace, as well as his providential favours, in a sovereign way; and whom the saints are in a peculiar manner under obligation to obey; to which is added, "Amen", signifying that so the apostle prayed it might be, and believed it would be.

To him be glory, and dominion, for ever and ever, Amen. The Syriac version begins this doxology in the preceding verse, reading the words thus, "to the God of grace", and then putting what follows, "who hath called us", &c. into a parenthesis, connects them with these, "be glory, and power, and honour", &c. "glory" is due to God for all the grace he bestows on men; and to give it to him shows a sense of divine goodness, and a grateful heart; and to him very fitly is "dominion" ascribed, whose kingdom rules over all, and who dispenses his grace, as well as his providential favours, in a sovereign way; and whom the saints are in a peculiar manner under obligation to obey; to which is added, "Amen", signifying that so the apostle prayed it might be, and believed it would be.

1 Peter 5:12

pe1 5:12

pe1 5:12

pe1 5:12By Silvanus, a faithful brother unto you,.... Silvanus is the same with Silas, so often mentioned in the Acts of the Apostles, as a companion of the Apostle Paul; whom Peter met with in his travels, and sent this letter by him, or used him as his amanuensis, or both: his character is, that he was "a faithful brother" to those persons to whom this epistle is written; that is, he was a faithful minister of the Gospel to them, who with great sincerity and integrity preached the word unto them, as the apostle was well informed, and had reason to believe; for what follows,

as I suppose, does not suggest any doubt of it, but, on the contrary, a firm belief; for the word used signifies to repute, to reckon, to conclude a thing upon the best and strongest reasons; though some connect this phrase, as that "also unto you", with the following clause,

I have written briefly; as does the Syriac version, which renders the whole thus, "these few things, as I think, I have written unto you, by Silvanus, a faithful brother"; and then the sense is, this short epistle, as in my opinion it is, I have wrote and sent to you by Silvanus, who is faithful and upright, as a brother, a minister, and a messenger. The Arabic version seems to refer the above clause, "as I suppose", neither to the character of Silvanus, nor to the brevity of the epistle, but to the matter of it, rendering it thus, "these things, in a few words, I have written unto you, according to my sense"; according to my judgment and reason, as I think, by which you will see and know my real sentiments and thoughts of things; for what I have written is according to the best of my understanding and knowledge:

exhorting, and testifying, that this is the true grace of God wherein ye stand; or "have stood", and still continue to do so: the Syriac version renders it, "I am persuaded and testify"; expressing his great confidence and assurance, that the Gospel of the grace of God, which springs from the grace of God, is full of it, and declares it, and which he had delivered in this epistle, and they had formerly received, and had stood fast in, and abode by, was the true Gospel. The Arabic version gives another sense, rendering the words thus, "entreating and beseeching, that this grace of God, in which ye stand, may be true and firm"; that is, that ye may still continue truly to embrace and profess it, and firmly abide by it; though the meaning rather is, that the apostle bears a testimony to the truth of the Gospel, and of the Christian religion, as held and professed by them with constancy hitherto; and exhorts them unto the consideration of the truth of it, which might be depended upon, to cleave unto it with full purpose of heart.

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

11 To him be glory and dominion for ever and ever. Amen.

Ver. 11. To him be glory, &c.] Non loquendum de Deo sine lumine, said the heathen; we may not mention God but with praise to his name, say we.

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.

To him be glory ... - See the notes at 1Pe 4:11.

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

To him; to God.

Be glory and dominion; see 1Pe 4:11. The verb be in the text is not in the Greek, and so it may be read with a supply of a verb either of the imperative mood, and then it is a doxology, as we render it; or of the indicative, he hath glory and dominion; or, to him belongs glory and dominion, or glorious dominion or power; and then it tends to encourage these saints, in that he, whom the apostle prays to stablish and strengthen them, is of power sufficient to do it.

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

11. To him—The God of all grace.

Be glory—For this abundant grace.

Dominion—The might shown in performing what is thus promised.

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

To him be glory and dominion forever and ever. Amen. This doxology occurs also in 1Pe_4:11, where see notes. The best manuscripts omit the word glory" in this place. St. Peter has been directing the thoughts of his readers to the power of God. He will make them perfect, stablish, strengthen, settle them; he can, for "his is the might forever and ever." The Christian may well say his Amen" with a thankful and adoring heart.

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

11. αὐτῷ here refers to God whereas in 1Pe 4:11 the doxology was probably addressed to Christ.

Probably ἐστίν not ἔστω should be understood, as ἐστίν is found in 1Pe 4:11 but no verb is expressed in any of the other doxologies in the N.T. and some of them are apparently precatory. So here the R.V. renders “to Him be the dominion,” etc. The T.R. inserts ἡ δόξα καὶ from 1Pe 4:11.

κράτος is only used of God in the N.T. It occurs only in one of St Paul’s doxologies, 1Ti 6:16, but is found in Jud 1:25; Rev 1:6; Rev 5:13.

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.

11.] Final assurance of God’s help and ultimate perfecting of them after and by means of these sufferings.

11.] to Him (again emphatic: “ne quidquam laudis et gloriæ sibi vindicent,” Gerh.) be (i. e. be ascribed: or, as ch. 4:11, ἐστιν, is, i. e. is due) the might (which has been shewn in this perfecting, confirming, strengthening, grounding you, and in all that those words imply as their ultimate result,—of victory and glory) to the ages of the ages. Amen.

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