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Bible Commentaries

Simeon's Horae Homileticae

1 Peter 5

Verse 5


1 Peter 5:5. Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

AS words are nothing more than sounds whereby to convey ideas, it may seem of little importance what words are used, provided that the ideas annexed to them are sufficiently distinct. But I conceive, that the adopting of a word which was in use among the unenlightened heathen, and continuing to use it as they did, when from the superior light of Christianity, we know that all the sentiments and feelings originally annexed to it were bad, has a direct tendency to counteract the Gospel, and to perpetuate the darkness of heathenism in the land. I refer here to the word pride; which is frequently used in common conversation, and at the bar, and in the senate, yea and even in the pulpit too, in a good sense; as “a just pride,” and “an honest pride.” But I know no passage of Scripture that sanctions the feelings which are associated with that term: or, if the term be so explained as to convey nothing but what is consistent with Christianity, still I conceive that such an use of it is highly inexpedient, because it tends to foster in the mind an approbation of sentiments which are in direct opposition to the morality of the Gospel. Humility is the grace which alone becomes the Christian moralist; and the cherishing of any feeling contrary to humility, will, as the Apostle informs us in my text, expose us to God’s heaviest displeasure.

In confirmation of this, I will endeavour to unfold,


The duty here enjoined—

Humility is not a mere insulated grace, if I may so speak, like patience, or meekness, or any other virtue, but a feeling which pervades the whole man, and is called forth into exercise with every grace. Humility is that to the Christian which holiness is to the Deity. Holiness is not a distinct attribute of the Deity, like justice, or mercy, or power, but a perfection that is blended with all the other attributes, and is the crown and glory of them all. So humility is the warp in the Christian’s loom: and all other graces, whether of a lively or sombre hue, are the woof, by which the piece is diversified: but from beginning to end, humility pervades it all. On this account, I must speak of humility in a large and extended view, and notice it in all its actings, whether towards God or man.
But there is another reason why this grace must be thus extensively considered; namely, that the Apostle himself here speaks of it in this comprehensive view. If we look at the words which precede my text, we shall find that humility is spoken of as exercised towards men: but in the words immediately following my text, it is connected with our duty to God: “All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace unto the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.”

Let us then notice this grace,


As exercised towards God—

[Here it must begin. We cannot have one spark of real humility till we are abased before God, as guilty, helpless, and undone creatures, who have no hope but in the tender mercy of God in Christ Jesus. We must, as far as respects all hope in ourselves, feel ourselves in the very condition of the fallen angels, whose sin we have followed, and whose punishment we are doomed to share. Indeed, indeed, this is our very state, whether we know it or not: and it becomes us to seek the knowledge of it, and to live under a sense of it every day, and all the day long. We should never appear either before God or man in any other dress than this. It was the clothing of holy Job when in his most perfect state [Note: Job 42:5-18.42.6.]: and so far ought we to be from putting it off because God is reconciled towards us, that a sense of our acceptance with him through Christ should operate as an additional motive for making it the one continual habit of our minds [Note: Ezekiel 16:63.]. Incessantly should we lie low before him in dust and ashes, and rely altogether upon “his mercy to pardon us, and his grace to help us in every time of need.”]


As exercised towards men—

[I forbear to mention any other exercises of this grace towards God, in order that I may keep the subject as simple and intelligible as I can. But in viewing its exercises towards man, I must of necessity diversify it somewhat more. Its chief actings will be found to consist in the following things: we must regard ourselves as the lowest of all; and be willing to be treated by others as the lowest of all; and gladly execute the meanest offices, as the lowest of all.

We must regard ourselves as the lowest of all; “esteeming others better than ourselves [Note: Philippians 2:3.],” and “preferring them in honour before ourselves [Note: Romans 12:10.],” and being ready in all places, and on all occasions, to “take the lowest place [Note: Luke 14:10.].” It is not indeed necessary that we should accuse ourselves of sins which we have not committed, or deny the superiority of virtue to vice: but we should have such a sense of the peculiar advantages we have enjoyed, and the infinite obligations we lie under, and the consequent aggravations that have attended the many evils which we have committed, that we should account ourselves “less than the least of all saints [Note: Ephesians 3:8.],” yea, the very “chief of sinners [Note: 1 Timothy 1:15.].”

Nor must we be offended if we be treated by others as deserving of this character. It is only from pride and a conceit of something good in us, that we are induced to lay to heart the contempt and ignominy that are cast upon us. If we are sincere in abhorring ourselves, it will be a small matter to us that we are abhorred by others. David deserved not the reproaches of his wife Michal: but, when he heard them, instead of being moved with indignation against her, he meekly replied, “I will be yet more vile than thus, and will be base in my own sight [Note: 2 Samuel 6:22.].” It was but a small matter to the holy Apostles, that they were considered “as the filth of the world, and the off-scouring of all things [Note: 1 Corinthians 4:13.]:” they knew that they deserved nothing but wrath and indignation at the hands of God; and, having obtained mercy of the Lord, they cared not what treatment they met with at the hands of men. To be rendered conformable to our Divine Master in the bitterest reproaches, or the most ignominious death, will, if we be truly humble, be a matter rather of joy and gratitude than of mourning and complaint.

At the same time we must be willing to take on ourselves the lowest offices. To become “the servant of all [Note: Mark 10:44.]” must be our highest ambition. Even the Lord of Glory himself, in the days of his flesh, came not to be ministered unto, but to minister: and this he did, even to the “washing of his disciples’ feet [Note: John 11:13-43.11.14.]:” yea, though he was in the form of God, and thought it not robbery to be equal with God, yet he took upon him the form of a servant, and became obedient unto death, even the death of the cross.” “This is the mind that should be in us [Note: Philippians 2:5-50.2.8.]:” and this is the example which, as far as circumstances will admit of it, we should follow.

Here is the perfection of humility: and this is the grace which every one of us should be putting on from day to day.]
Nothing can more strongly mark the importance of this duty, than,


The considerations with which it is enforced—

The declaration, that “God resisteth the proud, and giveth grace to the humble,” is cited from the book of Proverbs: and, that it deserves especial attention, is evident from this; that St. James, as well as St. Peter, adduces it for the warning and instruction of the Catholic Church [Note: See James 4:6.].


“God resisteth the proud”—

[He does so: he abhors the very persons of the proud: “they are an abomination to him [Note: Proverbs 6:16-20.6.17.]:” he perfectly scorns them [Note: Proverbs 3:34. This is the passage that is cited both by St. Peter and St. James.]: and “knows them afar off,” as objects whom he disdains to look upon [Note: Psalms 138:6.].

He will not hear any prayer that they may offer up. See the Pharisee and the Publican. You would imagine that a man who could make such appeals to God, respecting his manifold and self-denying services, should surely find acceptance at the throne of grace; whilst a man so conscious of his vileness as the Publican was, and with so little to say in his own behalf, should, comparatively at least, be disregarded. But the very reverse was the case; for “the publican went down to his house justified rather than the other:” and this is declared to be the universal rule of God’s procedure; for that “every one who exalteth himself shall be abased; but he, and he only, that humbleth himself, shall be exalted [Note: Luke 18:14.].”

Nor will God communicate to such persons any spiritual blessing. Instead of drawing them to himself, “he will scatter the proud in the imagination of their hearts. He will fill the hungry with good things, but the rich he will send empty away [Note: Luke 1:51; Luke 1:53.].” Their “esteeming themselves to be rich and increased in goods, and to have need of nothing, when they are wretched and miserable and poor and blind and naked,” renders them perfectly disgusting in his sight: and the higher they are in their own estimation, the more he nauseates and abhors them [Note: Revelation 3:16-66.3.17.].

But this is not all; for he will surely fight against them, to bring them down. Nebuchadnezzar from his own experience attested, that “those who walk in pride, God is able to abase;” and he might with truth have added also, is determined to abase. For the Prophet Isaiah has plainly warned us, that “the lofty looks of men shall be humbled, and the haughtiness of men shall be bowed down; and the Lord alone shall be exalted: for the day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low [Note: Isaiah 2:11-23.2.12.].”

Now, I pray you, let this consideration be duly weighed, in order that you may with zeal and earnestness address yourselves to the duty that is here inculcated. If you bring not a broken and contrite spirit before God, and if you exercise not a spirit of meekness and lowliness before men, think not that God will ever look with complacency upon you, or acknowledge himself as your friend: for assuredly he is, and will be, your enemy, and will sooner or later resent the dishonour which you do unto him. He may not inflict on you such judgments as he did on Nebuchadnezzar or on Herod: if he only leave you to yourselves, you will soon find what an evil and bitter thing it is to cherish such a disposition in your hearts: for, as “pride goeth before destruction, and a haughty spirit before a fall [Note: Proverbs 16:18.],” you may expect the effects of a spiritual dereliction; you may expect, that, “being lifted up with pride, you will fall into the condemnation of the devil [Note: 1 Timothy 3:6.].”]


He “giveth grace unto the humble”—

[What will he not do for those who are of an humble and contrite spirit? If there were but one such object in the whole universe, God would look through all the shining ranks of angels that surround his throne, and fix his eyes on him [Note: Isaiah 66:2.]: he would even come down to him, and dwell with him; yea, and dwell with him for the express purpose of comforting and reviving his drooping soul [Note: Isaiah 57:15.]. If he offered up a prayer, God would hear and answer it [Note: Job 33:27-18.33.28.]: if, on any sudden emergency, he only poured forth a cry, God would attend to it, and not forget it [Note: Psalms 9:12.]: and if there were only a desire in his heart, even that should be noted, in order to satisfy and fulfil it [Note: Psalms 10:17.]. See this exemplified in King Josiah. God had determined to destroy Jerusalem: but because Josiah was of an humble spirit, he would first take him to himself, and not suffer him to witness the calamities which were coming upon his nation: “Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me, I have even heard thee also, saith the Lord [Note: 2 Chronicles 34:27.].” See it yet more strongly illustrated in the case of the most wicked man that perhaps ever existed upon the face of the earth, the man that made the very streets of Jerusalem to run down with the blood of innocents, and set up his idols in the very House of God: see it, I say, in the case of King Manasseh; of whom it is said, “When he was in affliction, he besought the Lord his God, and humbled him greatly before the God of his fathers, and prayed unto him:” behold! of this man it is said, “God was entreated of him, and heard his supplication [Note: 2 Chronicles 33:12-14.33.13.].”

Say now, whether here be not encouragement enough to seek humility? Find an humble person to whom God ever refused any thing. You cannot. A humble person may be “cast down for a time; but he shall soon be lifted up: for God will save the humble person [Note: Job 22:29.].”]

What shall I then add to these considerations?
[You need no other inducement to work either upon your hopes or fears. To have God your enemy, determined to “resist you,” would be the greatest evil that could befall you: but to have him your friend, pledged to supply you with all the blessings of grace and glory, would be the summit of human bliss. Commending then this alternative to your devoutest meditations, I would say to all of you, in the animated language of the prophet, “Awake, awake, put on thy beautiful garments, O Jerusalem, the holy city [Note: Isaiah 52:1.].” There is nothing so “becoming to one of God’s elect, as humbleness of mind [Note: Colossians 3:12.],” nor any ornament he can wear so pleasing to his God [Note: 1 Peter 3:4.]. Come then, beloved, and clothe yourselves with humility; and wear it so at all times, that you may be known by it, as a man is by his accustomed dress: so shall “God be glorified in you,” and all who behold you be compelled to “acknowledge, that God is with you of a truth.”]

Verse 7


1 Peter 5:7. Casting all your care upon him; for he careth for you.

INEXPERIENCED Christians are generally partial in their views of religion. They often exalt one duty, to the neglect, if not the exclusion of another: but a proficiency in the divine life will discover itself by the united exercise of the various, and apparently opposite, graces. Faith will not exclude fear, nor meekness fortitude. Every grace will be limited and tempered by some other. The soul must be humbled before God in dust and ashes: yet should it rely on him with most implicit confidence [Note: ver. 6, 7.].


The duty of Christians—

Christians have learned “not to seek great things for themselves.” Hence they are free from the corroding cares of avarice and ambition—
But they still have many grounds of care—
[They cannot but feel some concern respecting their bodily wants: the casualties of life may also occasion some uneasiness; but they have other cares far more weighty and important: they see many dishonouring their holy profession: they feel within themselves also “an evil heart of unbelief; nor are they ignorant of Satan’s devices to overthrow them. Moreover they frequently anticipate future evils; and tremble, lest in the day of adversity they should faint. Thus do they torment themselves with anxious and desponding fears.]
It is their duty, however, to “cast their care on God”—
[To cast their care upon any creature would be fruitless, and it would involve them in the deepest guilt [Note: Jeremiah 17:5.]. God alone is able to sustain their burthen: on him they are commanded to cast it [Note: Psalms 55:22.]: they must do so in the exercise of faith and prayer [Note: Philippians 4:6-50.4.7.]; nor are any cares whatever to be excepted, “Cast all your care,” &c.: none are so small but they shall be regarded, none so great but they shall be alleviated.]

There is a backwardness in many, to comply with this duty.


Their encouragement to perform it—

God extends his care to the whole creation; but in a more especial manner careth for his people—
[He conducted the Jews through the wilderness: he interposed for them in all their dangers: he supplied their every want [Note: Psalms 105:39-19.105.41.]. Thus, though less visibly, he still regards those who trust in him. He watches over them for good [Note: 2 Chronicles 16:9.]: he limits and restrains all their adversaries [Note: Psalms 76:10.]: he sympathizes with them in all their afflictions [Note: Isaiah 63:9. Hebrews 4:15.]: he imparts to them all temporal and spiritual blessings [Note: Psalms 84:11.]: he hears and answers all their supplications [Note: John 15:7.]: he accounts them his most inestimable treasure [Note: Malachi 3:17.]: he communes with them as his sons and daughters [Note: 2 Corinthians 6:18.]: he takes upon him the management of all their concerns [Note: Isaiah 46:4.].]

What encouragement does this afford us to trust in him!
Our Guardian and Protector is infinitely wise [Note: Isaiah 28:29.]—

[He knows what trials we stand in need of: he can suit all the circumstances of them to our necessities: he can overrule them for our eternal benefit.]
He is possessed of almighty power [Note: Job 40:2.]—

[There is no difficulty from which he cannot extricate [Note: Isaiah 50:2; Isaiah 43:13.], nor duty which he cannot enable us to discharge. Should we, for whom such wisdom and power are exercised, be anxious [Note: Isaiah 40:27-23.40.28.]?]

Moreover he is good and gracious—

[What innumerable blessings has he already bestowed upon us! He has even given his own Son to die for us. What then can we have to fear, if we trust in him [Note: Romans 8:32.]?]

Above all, he is a faithful God—

[He has promised seasonable protection and strength [Note: Isaiah 54:10. Deuteronomy 33:25. 1 Corinthians 10:13.]. And is not his word a sure ground of confidence [Note: 2 Samuel 22:31.Hebrews 10:23; Hebrews 10:23.]? Surely then we should be filled with consolation rather than with care [Note: Hebrews 6:18.].]


How needful is it that all should acquaint themselves with God!

[Gaiety and dissipation may bear up the spirit in prosperity; but God alone can comfort us in adversity [Note: Job 35:10.]. At the hour of death we shall all need Divine support. Let the careless then begin to reflect upon their state: let them provide a refuge against the day of trouble: let them follow that salutary advice [Note: Job 22:21.]—.]


How happy would Christians he if they rightly enjoyed their privileges!

[It is their privilege to be “without carefulness [Note: 1 Corinthians 7:32.].” If they trusted in God as they ought, nothing could disturb them [Note: Isaiah 26:3.]. Hence that exhortation to joy in God— [Note: Psalms 5:11-19.5.12.]. Let the afflicted saints then commit themselves to him [Note: Micah 5:4.]: let them know that duty is theirs, but events are his: let them, in the face of all difficulties, adopt the words of Joshua [Note: Numbers 14:9.]—: let them, with Hezekiah, repose themselves on God [Note: 2 Chronicles 32:7-14.32.8.].]

Verses 8-9


1 Peter 5:8-60.5.9. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith.

THERE are many who deny the influences of the Holy Spirit. No wonder therefore if the agency of Satan be called in question. But there is abundant proof in the Scriptures that Satan exercises a power over the minds of men. St. Peter had learned this truth by bitter experience.
In this view the caution he gives us is worthy of particular attention:


The malice of Satan—

Satan is the great adversary of mankind. It was he who caused the fall of our first parents [Note: Genesis 3:1-1.3.5.]. He has exerted a similar influence over all their descendants. He still maintains his enmity against the seed of the woman [Note: Genesis 3:15.]. He is justly compared to “a roaring lion.”

He is subtle—
[The lion prowls with subtilty in search of prey: this is noticed in David’s description of wicked men [Note: Psalms 10:9-19.10.10.]—. Satan also uses many devices to destroy souls [Note: Ephesians 6:11.]. He suits his temptations to us with astonishing craft: he draws us into his snare before we are aware of his designs [Note: 2 Corinthians 2:11.]. To be acquainted with his devices is a most eminent and useful part of Christian knowledge [Note: 2 Corinthians 2:11.].]

He is active—
[The lion ranges far and wide in search of his prey; and Satan “walks to and fro throughout the earth [Note: Job 1:7 and the text.]:” he ceases not from his exertions day or night [Note: Revelation 12:10.]. He is the more diligent as knowing that his time is limited [Note: Revelation 12:12.]. He has legions of emissaries acting in concert with him [Note: Mark 5:9.]. If at any time he suspend his attacks, it is but for a season, that he may return afterwards with greater advantage [Note: Compare Luke 4:13. with Luke 22:53.].]

He is cruel—
[The lion little regards the agonies which he occasions; nor has Satan any compassion for the souls which he destroys. The savage animal kills to satisfy the calls of nature; but our adversary reaps no benefit from the destruction of men. His exertions serve only to increase his own guilt and misery; yet is he insatiable in his thirst for our condemnation [Note: This is strongly intimated in the word καταπίῃ, “he would swallow us up.”].]

He is powerful—
[Feeble is the resistance of a lamb against the voracious lion: still more impotent are men before “the god of this world.” Satan, has a limited power over the elements themselves [Note: Job 1:12; Job 1:19. He is called “the prince of the power of the air.”]. The ungodly are altogether subjected to his will [Note: Ephesians 2:2. 2 Timothy 2:26.]; nor would the saints have the smallest power to resist him, if God should deliver them into his hands [Note: Many who have appeared lights in the Church have been swept away by the tail of this great dragon, Revelation 12:3-66.12.4.].]

If we believe this representation of Satan’s malice, we cannot but desire to know,


The means of defeating it—

Our adversary, though great, is not invincible. There is one stronger than he, that can overcome him [Note: Luke 11:21-42.11.22.]; and God has prescribed means whereby we also may vanquish him:

[An undue attachment to the things of time and sense gives him a great advantage over us. He will not fail to assault us on our weak side [Note: It was he who instigated Judas to treachery, and Ananias to falsehood; but he wrought by means of their covetousness, John 13:2.Acts 5:3; Acts 5:3.]; but a deadness to the world will in some measure disarm him. He prevailed not against our Lord, because he found no irregular affection in him [Note: John 14:30.]; nor could he so easily overcome us if we disregarded earthly things. A contempt of life has been a principal mean whereby the saints and martyrs in all ages have triumphed over him [Note: Revelation 12:11.].]

[Unwatchfulness, even in a victorious army, exposes it to defeat: much more must it subject us to the power of our subtle enemy. St. Peter had experienced its baneful effects. He had been warned of Satan’s intention to assault him [Note: Luke 22:31.]. He had been commanded to pray lest he should fall by the temptation [Note: Luke 22:40.]; but he slept when he should have been praying [Note: Luke 22:45-42.22.46.]. He stands in this respect, like Lot’s wife [Note: Luke 17:32.], a monument to future generations; but vigilance on our part will counteract the designs of Satan. The armed Christian, watching unto prayer, must be victorious [Note: Ephesians 6:18.].]

[The timid Christian falls into a thousand snares [Note: Proverbs 29:25.]. The only way to obtain a victory is, to fight manfully; and this is the duty of every follower of Christ [Note: Ephesians 6:10; Ephesians 6:13.]. We must never give way to Satan [Note: Ephesians 4:27.]. We are called to wrestle and contend with him [Note: Ephesians 6:12.]; nor shall our resistance be in vain [Note: James 4:7. Satan is not only checked but terrified, and vanquished, by the resistance of the weakest Christian.].]

[Unbelief is a powerful instrument in the hands of Satan. He excites it in us that he may turn us from the faith: we must therefore hold fast the doctrines of faith. We should not suffer ourselves to be moved from the hope of the Gospel: this is our anchor whereby we must outride the storm [Note: Hebrews 6:19.]. We must also steadfastly exercise the grace of faith. This is the weapon whereby we overcome the world [Note: 1 John 5:4.]; and by this shall we triumph over Satan himself [Note: Ephesians 6:16.].]


[Let not the ungodly despise this adversary; but let them seek deliverance from him through the Gospel [Note: Acts 26:18.]; and let the godly be continually on their guard against him [Note: 2 Corinthians 11:3.], so shall they experience that promised blessing [Note: Romans 16:20.]—]

Verses 10-11


1 Peter 5:10-60.5.11. 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. To Him be glory and dominion for ever and ever. Amen.

AMONGST the various testimonies of affection which faithful ministers will give to their people, that of praying for them is the most unequivocal, and most important. And in this the Apostles eminently distinguish themselves in all their epistles. In the petitions before us, we behold the glowing zeal of Peter, studious to exalt the honour of his God, and to promote to the utmost the welfare of the saints.
His words scarcely admit of any profitable distribution: we shall therefore make some observations on them, in the order in which they lie.
The first thing that calls for our attention is, the honourable appellation he gives to God—
[God is the only fountain of all grace. There is none in the creature, which has not been derived from him [Note: John 1:16.]. But in him is “all grace;” converting, comforting, sanctifying, establishing grace. He is “the God of” all grace: all kinds of it, and all degrees, are in him. Whatever be the grace that we severally want, we shall find an inexhaustible fulness of it treasured up in him. And, if we ask of him in terms of the most extensive import, and then stretch our imaginations far beyond what it is in the power of language to express, it still will be true, that “he giveth more grace [Note: James 4:6.];” and giveth it freely too, according to his own sovereign will [Note: Mat 20:15, 1 Corinthians 12:11.], even to the very chief of sinners.]

Next we have an account of what God has done for his believing people—
[God has “called them,” not merely by the outward ministry of his Gospel, (for that he has vouchsafed to thousands who reject him,) but by the inward operation of his grace. Nor is it to any common mercy that he has called them, but to “his glory,” yea, to the “eternal” enjoyment of it. What a stupendous act of grace! — — — Yet this is greatly heightened by the means which he has used for the communication of this blessing. He has sent it by the ministry, (by the ministry, do I say?—hear, O ye heavens, and be astonished, O earth!) He imparts it through the mediation of “Christ Jesus,” his only dear Son.

O that this glorious description of the Deity might always be remembered by us in our addresses at the throne of Grace!]
The petitions which the Apostle offered on behalf of the saints, were exactly such as their state required—
[They were now enduring “a great fight of afflictions:” and, in order that they might persevere unto the end, it was necessary that they should be “established” in the faith, “strengthened” in the profession, and “settled” in the enjoyment of the Gospel. For these things therefore the Apostle prayed; knowing, by bitter experience, that they must come from God, the only Author of such inestimable blessings [Note: αὐτὸς, though not noticed in the translation, seems to have considerable force.]. For these things also should our prayers be offered: and the consideration of what God is in himself, and has done for us, may well encourage us to offer the most enlarged petitions. If we “open our mouth ever so wide, we need not doubt but that he will fill it [Note: Psalms 81:10.].”]

His prayers, however, were qualified with a very necessary concession—
[God has not given us any reason to expect an exemption from suffering: on the contrary, he has told us plainly, that our road to heaven lies through much tribulation [Note: Acts 14:22.]. Even “Christ himself was made perfect through sufferings;” and every child of man must be conformed to him in this respect. Sufferings are sent to try, to illustrate, and to confirm our grace; and finally, to work out for us a proportionable weight of glory. The Apostle therefore did not presume to interfere with the established order of things; but only to pray, that their trials might be as light and transient, as would consist with the accomplishment of their proper ends [Note: ὀλἰγον παθόντας.]. In this respect he sets us a good example; and teaches us to desire rather a sanctified use of our afflictions, than a premature removal of them.]

To these he added a doxology well suited to the occasion—
[Who can reflect on what God is in himself, or on what he has done for us, or on what he is ready to do for us, and not desire that his name may be glorified, and that every thought may be subjected to his holy will? When the Apostle says, “To him be glory and dominion for ever and ever;” who is not ready to exclaim with ardent affection, “Amen, and amen?”
O brethren, let such views occupy our attention, and such prayers and praises be ever ascending from the altar of our hearts!]

This subject may be of use,

For reproof—

[How far are the generality of professing Christians from such exalted views of God, or such deep concern for the welfare of men’s souls! If they think of God in the quality of a Governor and Judge, they are not conscious of any defect, though they scarce ever raise their minds to him as their adorable Benefactor: and, if they occasionally promote the comfort of men’s bodies, they seem to themselves excused for not attending to their souls. But, beloved, let us not be contented to live in so low a region, or to exercise so little grace: but let our love to God and man bear some affinity and proportion to the love that God has shewn to us.]


For encouragement—

[What is there that we may not expect at the hands of such a God? We may go to him for ourselves; we may go to him for others: we may ask of him all manner of grace: the weakest may obtain strength; and the most wavering may obtain establishment in the divine life. Let us know the privilege of prayer. Let us, especially under our afflictions, betake ourselves to a throne of grace: and if, while we are praying to him, our trials increase [Note: This was the case with the Israelites, Exodus 5:5-2.5.19. with 12:33.], let us not be discouraged: only let us tarry his leisure; and our sorrows shall ere long be turned to joy, and our prayers to praise [Note: Ephesians 3:20.].]

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Bibliographical Information
Simeon, Charles. "Commentary on 1 Peter 5". Simeon's Horae Homileticae. 1832.