11<\/strong>. To him be glory and dominion<\/em> ] The doxology is repeated in identical terms from chap. 1Pe 4:11<\/span>. 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.<\/p>\n To him be glory … – <\/B>See the notes at 1Pe 4:11<\/span>.<\/P> <\/p>\n Verse 11. To him<\/B><\/I>] The God of all grace, be glory<\/I> – all honour and praise be ascribed, and dominion<\/I> – the government of heaven, earth, and hell, for ever<\/I> – through time, and ever<\/I> – through eternity. Amen<\/I> – so be it, so let it be, and so it shall be. Amen and Amen!<\/P> <\/p>\n To him; <\/B>to God. <\/P> Be glory and dominion; <\/B>see 1Pe 4:11<\/span>. The verb be<\/I> 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. <\/P> <\/p>\n 11. To him<\/B>emphatic. To Himand Him alone: not to ourselves. Compare “Himself,” see on1Pe 5:10<\/span>. <\/P> glory and<\/B>omitted inthe oldest manuscripts and versions. <\/P> dominion<\/B>Greek,<\/I>“the<\/I> might” shown in so “perfecting,” you,1Pe 5:10<\/span>.<\/P><\/p>\n To him be glory, and dominion, for ever and ever, Amen.<\/strong> 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.<\/p>\n To him <\/B> (<\/SPAN><\/span>). To God (dative case). Note <\/SPAN><\/span> in the doxology as in 1Ti 6:16<\/span> and briefer than the doxology in 1Pe 4:11<\/span>, to Christ. <\/P> <\/p>\n <\/strong><\/p>\n 1) “To Him be glory and dominion.”<\/strong> (Greek- auto to kratos) to him (God) exists the glory, might, or dominion 2Sa 7:16<\/span>; Psa 89:27-37<\/span>; Dan 4:3<\/span>; Dan 7:13-14<\/span>; Luk 1:32-33<\/span>; Rev 5:11-14<\/span>.<\/p>\n 2) “Forever and ever. Amen.”<\/strong> (Greek eis) “into” (tous aionos ton aionon) “the ages of the ages” or eternally. (Greek amen) ” So may it ever be,” Eph 3:21<\/span>; Jud 1:25<\/span>.<\/p>\n TO GOD, BE THE GLORY<\/strong><\/p>\n To God be the glory, great things He hath done,<\/p>\n So loved He the world that He gave us His Son,<\/p>\n Who yielded His life an atonement for sin,<\/p>\n And opened the life gate that all may go in.<\/p>\n Praise the Lord, praise the Lord,<\/p>\n Let the earth hear His voice!<\/p>\n Praise the Lord, praise the Lord,<\/p>\n Let the people rejoice!<\/p>\n 0 come to the Father thro’ Jesus the Son,<\/p>\n And give Him the glory Great things He hath done.<\/p>\n 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. <\/p>\n (11) To him toe glory.<\/strong>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?<\/p>\n 11<\/strong>. <\/strong> To him<\/strong> The God of all grace. <\/p>\n Be glory<\/strong> For this abundant grace.<\/p>\n Dominion<\/strong> The might shown in performing what is thus promised.<\/p>\n ‘To him be the dominion for ever and ever. Amen.’<\/p>\n And the certainty of this promise is guaranteed by God’s eternal dominion (1Pe 3:22<\/span>; 1Pe 4:11<\/span>; Psa 22:28<\/span>; Psa 93:1<\/span>; Psa 97:1<\/span>; Psa 99:1<\/span>). With God sovereign over all, what have His people to fear? Amen.<\/p>\n The similarity of this verse with 1Pe 4:11<\/span> will be noted, although here ‘the glory’ has been omitted. Having already described the glory in 1Pe 5:10<\/span> he clearly wants the stress here putting on His dominion in the bringing of His people to that glory (compare and contrast Heb 2:10<\/span> where their bringing to glory is through Christ having been made a perfect Trek Leader through suffering). So we share in the glory and the dominion.<\/p>\n 11 To him be<\/em> glory and dominion for ever and ever. Amen. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. To him be glory, &c.<\/strong> ] Non loquendum de Deo sine lumine, <\/em> said the heathen; we may not mention God but with praise to his name, say we. <\/p>\n 11<\/strong> .] to Him<\/strong> (again emphatic: “ne quidquam laudis et glori sibi vindicent,” Gerh.) be<\/strong> (i. e. be ascribed<\/em> : or, as ch. 1Pe 4:11<\/span> , , is<\/em> , i. e. is due) the might<\/strong> (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<\/strong> .<\/p>\n 1Pe 5:11<\/span> . Liturgical formula, adapted in 1Pe 4:11<\/span> ( ), which occurs in 1Ti 6:16<\/span> ; Jud 1:25<\/span> ; Rev 1:6<\/span> ; Rev 5:13<\/span> .<\/p>\n glory and. The texts omit. <\/p>\n dominion. App-172. <\/p>\n for ever, &c. App-151. a. <\/p>\n 11.] to Him (again emphatic: ne quidquam laudis et glori sibi vindicent, Gerh.) be (i. e. be ascribed: or, as ch. 1Pe 4:11, , 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.<\/p>\n 1Pe 5:11. , strength) The effect of which is expressed in 1Pe 5:10.<\/p>\n 1Pe 4:11, Rev 1:6, Rev 5:13 <\/p>\n Reciprocal: Psa 96:7 – glory Psa 104:31 – The glory Rom 11:36 – to whom Rom 16:27 – God Gal 1:5 – whom Eph 3:21 – be 1Ti 1:17 – be 2Ti 4:18 – to whom Heb 13:21 – to whom 2Pe 3:18 – To him<\/p>\n 1Pe 5:11. The antecedent of him is the “God of all grace” in the preceding verse. Glory means honor and respect, and dominion has the idea of authority and rulership. Peter ascribes these qualities to God and declares they are to belong to Him for ever. For the meaning of amen see the comments at Rom 16:24 in the first volume of the New Testament Commentary.<\/p>\n 1Pe 5:11. To him be (or, is) the dominion unto the ages. Amen. A doxology similar to that in chap. 1Pe 4:11, but briefer. The longer version of the A. V. is not sustained by sufficient evidence. <\/p>\n God has enough power and ability to help us endure whatever suffering He allows us to experience (1Co 10:13). Peter concluded this statement about God’s sufficiency with another benediction (cf. 1Pe 4:11).<\/p>\n To summarize, Peter exhorted the church elders to shepherd those under their care. He exhorted younger Christians to submit to their older brethren. And he exhorted all to stand firm against Satan’s attacks armed with an attitude of submission to God and to one another.<\/p>\n To him [be] glory and dominion forever and ever. Amen. 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 … Continue reading “Exegetical and Hermeneutical Commentary of 1 Peter 5:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30395","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30395","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30395"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30395\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30395"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30395"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30395"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"