(2) Closing Exhortations and Assurance (5:6–11)6Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time. 7Cast all your anxiety on him because he cares for you.
8Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. 9Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.
10And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. 11To him be the power for ever and ever. Amen.
The paragraph division is somewhat artificial since the admonition in v. 6 is an inference from v. 5. Since God resists the proud and gives grace to the humble (v. 5), believers should humble themselves under God's mighty and sovereign hand in their suffering. They are to humble themselves so that God will exalt them and give them the reward of eternal life on the last day (v. 6). Humility also manifests itself in handing over our worries to God (v. 7a), and hence it follows that worry is a form of pride. Worry constitutes pride since it denies the care of a sovereign God. The antidote to worry is believing in and resting in God's care for believers (v. 7b). Suffering does not only call for humility but also believers are enjoined to be sober and alert (v. 8). Alertness is necessary because the devil is prowling about and is using suffering to roar at believers, hoping to frighten them into apostasy and hence to destroy their faith. Because the devil is on the loose, believers must resist him, and such resistance is maintained by continuing strong in faith (v. 9). Believers should be encouraged when they realize that fellow believers throughout the world are experiencing the same suffering. Peter concluded in vv. 10–11 by reflecting on the grace and sovereignty of God. He prayed in v. 10 that the God who gives all grace and who effectually called believers to himself will give them strength to endure the sufferings of this age and that the sovereignty will belong to him forever.
5:6 The “therefore” in v. 6 demonstrates that the call to humility reaches back to v. 5. The logic of the verse is as follows. Since God resists the proud and pours his grace upon the humble, “therefore” believers should humble themselves. By humbling themselves they will experience God's grace, for God bestows his favor on those who acknowledge their need of him. The humbling enjoined probably means that they are to accept the suffering God has ordained as his will instead of resisting and chafing against his will while suffering.90 They should realize that the purification of God's house has begun (1 Pet 4:17). When Peter said they are to humble themselves under God's “mighty hand” (krataian cheira), he used an expression that is associated particularly with God's delivering Israel out of Egypt (e.g., Exod 3:19; 32:11; Deut 4:34; 5:15; 6:21; 7:8,19; 9:26; 11:2; 26:8; Dan 9:15). Just as the Lord delivered his people from Egypt, so he would vindicate his people in Asia Minor who suffered. The image of a mighty hand emphasizes the power of God. Believers humble themselves before a mighty God, the all-powerful one. Humility should not be seen as the ultimate goal here. Those who humble themselves before the Lord will be exalted. The theme that the humble will be exalted can be traced back to the teaching of Jesus (Matt 23:12; Luke 14:11; 18:14), and there is no reason to doubt that Peter recalled the teaching of his Lord here. The verse promises exaltation “in due time” (en kair ). Peter was not promising vindication and exaltation in this life. The point is not, against Grudem, that such vindication occurs occasionally in this life.91 The time in view is the day of judgment and salvation, what Peter called “the last time” (en kair eschat ) in v. 6, or “the day of visitation” (RSV, en hemera episkop s) in 2:12.92 That the exaltation would occur on the last day fits with the eschatological focus of 1 Peter and draws us back into the orbit of the first verses of the letter (1:3–12), where the salvation envisioned is an end-time salvation. The day of humiliation is limited to this world, but the readers will be lifted on high by God's grace forever.
The words of Peter here are remarkably similar to Jas 4:10. Indeed, the parallels with James are striking in this section since both also cite Prov 3:34 as noted above (Jas 4:6; 1 Pet 5:5), and both also call on believers to resist the devil (Jas 4:7; 1 Pet 5:9). These commonalities have led some to think that James and 1 Peter draw on common tradition.93 The use of common tradition is possible, but the evidence for such a conclusion is by no means clear. James and 1 Peter have remarkably different purposes in the texts in question. James warned complacent believers, while Peter encouraged those who are suffering. The content of Jas 4:6–10 and 1 Pet 5:5–9 also diverges in remarkable ways, so that the texts when read side by side have notable similarities and notable differences. The themes of humiliation and exaltation are a staple of Christian tradition and hence do not clearly show dependence on a common tradition. The reference to resisting the devil probably is not distinctive enough to warrant the conclusion that the same source lies behind both Peter and James. If they did use the same tradition, Peter and James applied it in very different ways.
5:7 The NIV begins v. 7 with a command, “cast all your anxiety.” The Greek text, however, uses the participle “casting” (epiripsantes), and hence the NASB represents a better translation, “casting all your anxiety upon him.” The participle should be understood as an instrumental participle,94 and it explains how believers can humble themselves under God's strong hand. Seeing the relationship between the main verb (“humble yourselves,” v. 6) and the participle (“casting all your anxiety upon him,” NASB) is important because it shows that giving in to worry is an example of pride. The logical relationship between the two clauses is as follows: believers humble themselves by casting their worries on God. Conversely, if believers continue to worry, then they are caving in to pride. How can anxiety and worry be criticized as pride? We can see that it might be a lack of faith, but does it make sense to identify worry as pride? Worry is a form of pride because when believers are filled with anxiety, they are convinced that they must solve all the problems in their lives in their own strength. The only god they trust in is themselves. When believers throw their worries upon God, they express their trust in his mighty hand, acknowledging that he is Lord and Sovereign over all of life. As Goppelt says, “Affliction either drives one into the arms of God or severs one from God.”95
Peter wrote this to a church afflicted by suffering and distress, and hence he realized that they faced anxiety.96 Casting one's worries on God would not bring comfort if he were unable to afford assistance in times of distress.97 Nor would anyone tell his worries to those who are cruel or apathetic, for those who are hateful and indifferent mock our worries by their lack of concern. Giving our anxiety to God makes eminent sense “because he cares for you.” God is not indifferent, nor is he cruel. He has compassion on his children and will sustain them in every distress. Peter's words here remind us of Jesus' exhortation to avoid anxiety (Matt 6:25–34), and some even see an allusion to Jesus' words.98 More probably, the allusion is to Ps 55:22. Psalm 55 fits nicely with Peter's theme, for the psalmist implored God to help him because the wicked were attempting to destroy him, and even his close friend had turned against him. Verses 4–8 express the anguish and torment he felt in the midst of such opposition. Again we see evidence that Peter considered the thematic context of the Old Testament when he alluded to it. We find the allusion in v. 22 (Ps 54:23, LXX), “Cast your anxiety upon the Lord, and he will sustain you” (epiripson epi kyrion t n merimnan sou, kai autos se diathrepsei).
5:8 As Peter drew the letter to a close, he continued to give final exhortations to his readers. With two aorist imperatives he summoned them to be vigilant: “Be self-controlled and alert.” The first imperative could be translated literally as “be sober” (n psate). The same verb is used in 1:13 and 4:7, and both contexts address the need for alertness since the end is impending (cf. also 1 Thess 5:6,8; 2 Tim 4:5). Similarly, the second imperative, which can be translated “watch” (gr gor sate) is also used in eschatological contexts (Matt 24:42–43; 25:13; Mark 13:34–35,37; Luke 12:37; 1 Thess 5:6; Rev 3:2–3; 16:15). The call for vigilance hearkens back to the beginning of the letter (1:13) and functions as an inclusio.
Vigilance is needed because the devil is on the prowl. A number of manuscripts add the word “because” (hoti) to explain the relationship between the imperatives and the latter part of the verse. Even though the word “because” is secondary, it reveals an early and accurate interpretation of the verse. Believers must remain vigilant and alert until the very end because the devil seeks to destroy their faith. The devil inflicts persecution on believers so that they will deny Christ and lose their eschatological reward. Peter identified the devil as an “enemy” (antidikos). The term is not used elsewhere for the devil, but the same idea is found in the word “Satan,” which means “adversary.” The word “devil” means “slanderer” or “accuser,” and we are reminded of his accusations against Job (Job 1:9–11; 2:4–5) and Joshua, the high priest, in the Old Testament (Zech 3:1–2; cf. also Rev 12:10).
Peter portrayed the devil here as a roaring lion seeking to devour its prey.99 The devil roars like a lion to induce fear in the people of God. In other words, persecution is the roar by which he tries to intimidate believers in the hope that they will capitulate at the prospect of suffering. If believers deny their faith, then the devil has devoured them, bringing them back into his fold.100 The contrast between God and the devil is quite striking. God tenderly cares for his children (5:6–7), inviting them to bring their worries to him so that he can sustain them. God promises to protect his flock (v. 2) in all their distress. Conversely, the devil's aim is not to comfort but to terrify believers. He does not want to deliver them from fear but to devour their faith. Peter warned believers to be vigilant. The roaring of the devil is the crazed anger of a defeated enemy, and if they do not fear his ferocious bark, they will never be consumed by his bite.
5:9 Verse 9 continues the exhortation to stand against the devil. In v. 8 Peter called for vigilance and alertness, so that believers will not droop with sleep and be captured unawares by their enemy. In this verse he summoned them to resist actively the devil. The word for “resist” (antist te) is used of Elymas's resistance to the gospel (Acts 13:10), of Paul's opposition to Peter in Antioch (Gal 2:11), of Jannes' and Jambres' stance against Moses (2 Tim 3:8), and of Alexander the coppersmith's response to Paul (2 Tim 4:5). Resistance, then, is not passive but represents active engagement against a foe. Believers will not triumph over the devil if they remain passive.
The NIV renders the next line “standing firm in the faith.” In Greek there is no verb, and the word “steadfast” is an adjective; hence it could be understood as if it were in apposition to the first clause, “You who are steadfast in faith, should resist the devil.” It is much more likely, however, that the NIV is correct and that an imperative idea is implied in the text.101 Peter was not simply saying that believers are firm in their faith. He explained what resistance to the devil truly means. The call to resistance does not summon believers to do Herculean acts on God's behalf. Believers are not encouraged to gather all their resources to do great works for God. No, resisting the devil means that believers remain firm in their faith, that is, in their trust in God.102 Believers triumph over the devil as they continue to trust God, believing that he truly cares for them and will sustain them until the end. Perseverance until the last day is accomplished from first to last by faith.
In the last clause of the verse motivation for standing firm in the faith and resisting the devil is given. The NIV introduces this clause with the words “because you know that.” The Greek word used here is merely the word “knowing” (eidotes), and some commentators maintain that it should be translated “knowing how” rather than “knowing that.”103 It seems more likely, however, that Peter was explaining that believers suffer worldwide instead of communicating how they suffer.104
What encouragement did Peter provide to the readers here? He remarked that believers elsewhere experience suffering in the same way as his readers.105 Believers in Asia Minor should not fear that they are singled out specially for torment. They are simply experiencing the same opposition Christians face throughout the world.106 The “world” (kosmos) here does not refer to the world in enmity against God, as John regularly used the term.107 Such an idea may be implied, but Peter's point was that such sufferings are inflicted on believers throughout the Greco-Roman world.108 Not everyone in the world faces such opposition; it is directed against those who believe in Jesus Christ. It is noted that the sufferings are experienced “by your brotherhood” (NKJV, adelphoteti). In other words, everyone in the Christian family faces the same rejection and discrimination. It is a mark, indeed, of being part of the same family. As Goppelt says, their sufferings “are not the personal misfortune of individuals, but belong to the essence of faith and are signs of its power against evil. Even more, they are signs that faith is sustained through grace.”109
Here we have further evidence that the persecution in 1 Peter was not an officially enforced policy from Rome. No evidence exists that Nero (or Domitian for that matter) systematically and officially persecuted Christians. What Peter had in mind instead was the pattern of discrimination and abuse experienced by Christians in the Greco-Roman world.110 Believers stood out as social outcasts because they would not participate in any activities devoted to foreign deities and refused to live as they did formerly (1 Pet 4:3–4). Their life as spiritual exiles explains why believers were mistreated on an informal and regular basis throughout the empire.
5:10 Verses 10–11 together constitute the conclusion to the body of the letter and contain the message of the letter as a whole.111 The conjunction de loosely connects vv. 10–11 to vv. 6–8. It is likely that Peter now focused on God's strength as the means by which believers obtain their eternal reward. The one who called believers by his grace will also enable them to persevere until the end. He begins by designating God as “the God of all grace.” “Grace” is a favorite word of Peter's (1:2,13; 2:19,20; 3:7; 4:10; 5:5,12), and here it means that God is both the possessor and giver of all grace. The sufferings of believers are intense, but God's grace is stronger still. This grace is expressed particularly in God's calling of believers to eternal glory.112 The word “calling” (kalesas) has occurred previously in Peter (1:15; 2:9,21; 3:9) with the same meaning it has here. We have another indication that as the letter concludes, crucial terms used previously are reprised to remind readers of the letter's central themes. Here it should simply be said (see esp. 2:9) that “calling” refers to God's effective work by which he inducts believers into a saving relationship with himself. That the calling is to salvation is clear since believers are called to God's “eternal glory.” The eschatological character of the glory is apparent from earlier Petrine usage (1:7,11,21; 4:13; 5:1,4). The words “in Christ” could be understood as modifying the entire clause, “eternal glory” or “called.”113 Each interpretation is possible, but on balance the latter is preferable.114 Peter thereby emphasized that God's saving calling is effectual in and through Christ. The theme of calling to glory reminds the readers that end-time salvation is sure, for God himself is the one who initiated and secured their salvation. As the rest of the verse will demonstrate, God will certainly complete what he has inaugurated. Their calling to glory is not questionable but sure.
Before glory arrives, however, believers must suffer. Still, the suffering is for a short while (oligon). The echo to 1:6 is quite noticeable since there believers are said “for a little while [oligon] … to suffer grief in all kinds of trials.”115 Saying that the suffering will last a short time does not mean that it will only last for a brief interval during the earthly sojourn of believers.116 The short time period refers to the entire interval before eternal glory commences. The sufferings of this life will seem as if they lasted a little while when compared to the eternal glory that endures forever (cf. 2 Cor 4:16–18).
Four different verbs are used to describe God's promise for believers.117 There is no need to distinguish carefully between the meanings of the verbs, for together they emphatically make the same point.118 The God who has called believers to eternal glory will strengthen and fortify them, so that they are able to endure until the end.119 He will fulfill his promise to save and deliver them. We understand from this that the exhortations to vigilance and resistance are not intended to raise questions about whether believers will receive the eschatological promise. Peter instead conceived of his exhortations as means by which believers will persevere and receive the promise of salvation on the last day. The God who has given such promises also uses exhortations to provoke his people to be faithful until the last day. The exhortations and promises, therefore, should not be played off against each other, as if the exhortations introduce an element of uncertainty to the promises. The exhortations are the very means by which God's promises are secured, and indeed God in his grace grants believers the strength to carry out the exhortations. Still, such grace can never be used to cancel out the need for responding to the exhortations.
5:11 After emphasizing the power of God's sustaining grace, even in the midst of suffering, it is not surprising that Peter concluded with a doxology. Some manuscripts add the word “glory” (doxa) here, but this is almost surely due the word's presence in other doxologies, and it should be rejected as secondary.120 Rather, Peter emphasized here the sovereignty and power of God, and hence he used the term kratos. The God who permits suffering in the lives of his children, and even allows the devil to rage at them (cf. Job 1–2), is the sovereign God and the God who cares (5:7). The dominion belongs to him—forever. He wields a “mighty hand” (5:6) on behalf of his people. Hence, believers should be full of comfort, knowing that they are on the side of victory and celebration. The NIV is possibly correct in understanding the verb to be an implied optative or imperative, so that we have a prayer, “To him be the power”; but the parallel in 4:11 suggests that the indicative verb “is” (estin) is more likely. We should then translate “dominion belongs to him.”121 The doxology, as is typical, concludes with “amen,” signifying that Peter longed for the day when God's rule will be evident to all, that he anticipated the day when suffering is past and glory and peace and joy reign forevermore.
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