1 Peter 5:8–5:9

1 Peter 5:8-11 8. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 8. Sobrii estote, vigilate, quia adversarius vester diabolus, tanquam leo rugiens, circuit, quaerens quem devoret (vel, quempiam devorare;) 9. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 9. Cui resistite firmi fide, scientes easdem passiones, vestrae quae in mundo fraternitati adimpleri. 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: 10. Deus autera omnis gratiae, qui nos vocavit in aeternam suam gloriam per Christum Jesum, paulisper afflictos ipse vos perficiat, confirmet, corroboret, stabiliat: 11. To him be glory and dominion for ever and ever. Amen. 11. Ei gloria et imperium in secula seculorum. Amen. 8 Be sober This explanation extends wider, that as we have war with a most fierce and most powerful enemy, we are to be strenuous in resisting him. But he uses a twofold metaphor, that they were to be sober, and that they were to exercise watchfulness. Surfeiting produces sloth and sleep; even so they who indulge in earthly cares and pleasures, think of nothing else, being under the power of spiritual lethargy. We now perceive what the meaning of the Apostle is. We must, he says, carry on a warfare in this world; and he reminds us that we have to do with no common enemy, but one who, like a lion, runs here and there, ready to devour. He hence concludes that we ought carefully to watch. Paul stimulates us with the same argument in the sixth chapter of the Epistle to the Ephesians, where he says that we have a contest not with flesh and blood, but with spiritual wickedness, etc. But we too often turn peace into sloth, and hence it comes that the enemy then circumvents and overwhelms us; for, as though placed beyond the reach of danger, we indulge ourselves according to the will of the flesh. He compares the devil to a lion, as though he had said, that he is a savage wild beast. He says that he goes round to devour, in order to rouse us to wariness. He calls him the adversary of the godly, that they might know that they worship God and profess faith in Christ on this condition, that they are to have continual war with the devil, for he does not spare the members who fights with the head. 9 Whom resist As the power of an enemy ought to stimulate us and make us more careful, so there would be danger lest our hearts failed through immoderate fear, except the hope of victory were given us. This then is what the Apostle speaks of; he shows that the issue of the war will be prosperous, if we indeed fight under the banner of Christ; for whosoever comes to this contest, endued with faith, he declares that he will certainly be a conqueror. Resist, he says; but some one may ask, how? To this he answers, there is sufficient strength in faith. Paul, in the passage which I have already quoted, enumerates the various parts of our armor, but the meaning is the same, ( Ephesians 6:13 ,) for John testifies that faith alone is our victory over the world. Knowing that the same afflictions, or sufferings. It is another consolation, that we have a contest in common with all the children of God; for Satan dangerously tries us, when he separates us from the body of Christ. We have heard how he attempted to storm the courage of Job, "Look to the saints, has any one of them suffered such a thing?" -- Job 5:1 . The Apostle on the other hand, reminds us here that nothing happens to us but what we see does happen to other members of the Church. Moreover a fellowship, or a similar condition, with all the saints, ought by no means to be refused by us. By saying that the same sufferings are accomplished, he means what Paul declares in Colossians 1:24 , that what remains of the sufferings of Christ is daily fulfilled in the faithful. The words, that are in the world, may be explained in two ways, either that God proves his faithful people indiscriminately everywhere in the world, or that the necessity of fighting awaits us as long as we are in the world. But we must observe that having said before that we are assailed by Satan, he then immediately refers to every kind of afflictions. We hence gather that we have always to do with our spiritual enemy, however adversities may come, or whatever they may be, whether diseases oppress us, or the barrenness of the land threatens us with famine, or men persecute us. 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. [56] 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. [57] 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. 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. Footnotes: [56] We read in 1 Peter 4:10 , of "the manifold grace of God," which may be viewed as explanatory of "the God of all grace." -- Ed. [57] It seems that the preponderance as to readings is in favor of this construction, for Griesbach has introduced into his text these three words as nouns, sterixei, sthenosei, themeliosei, but it is a harsh construction. The probability is, that this reading has been introduced because of the sense, as it was not seen how these words could come after "make perfect." But the order is according to the usual style of the prophets, examples of which are also found in the New Testament: the ultimate object is mentioned first, and then what leads to it. The writer, as it were, retrogrades instead of going forward. See on this subject the preface to the third volume of Calvin's Commentaries on Jeremiah. Divested of this peculiarity, the words would run thus: "may he establish, strengthen, confirm, perfect you;" that is, to give the words more literally, "may he put you on a solid foundation, render you strong, render you firm, make you perfect." -- Ed.

{11} Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: (11) The cruelty of Satan, who seeks by all means to devour us, is overcome by watchfulness and faith.

Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Your adversary the devil — Satan envies our condition that we should enjoy that paradise that he left, the comforts he once had. Hence he disturbs us, and is restless out of his infinite hatred of God and goodness; as the scorpion still puts forth his sting, and as the leopard bears such a natural hatred against men, that if he see but a man’s picture, he flies upon it, and tears it. Hannibal, whether he conquered, or was conquered, never rested. Satan is over overcome, and yet he walks up and down seeking to devour: he commits the sin against the Holy Ghost every day, and shall lie lowest in hell; every soul that he drew thither by his temptation shall lie upon him, and press him down as a millstone under the insupportable wrath of God. The word αντιδικος , here rendered an adversary, properly signifies an adversary at law. Against whom we have an advocate, Jesus Christ, the just one, 1 John 2:2 , who appears for us, Hebrews 9:24 , to non-suit all accusations, and to plead our cause. The devil, the accuser, often makes that to be treason in the saints that is but petty larceny. In prosperity he makes us lay our hearts too near it; in adversity, to lay it too near our hearts. He is ever assaulting us, and is therefore called οο πειραζων , the tempter, in the present tense; not lazy at his business, but ever in motion for some mischief to us. Si per anticam eiecias, per posticam denuo solet irrepere, If you throw him out at the street door, he will creep in again at the backdoor. Watch him therefore. Non enim unquam dormitat vigil ille Synagogae suae Episcopus, as Amama calleth him. Ut teipsum serves non experglscere? (Horat.) Whom he may devour — Gr. καταπιη , whom he may drink up at one draught.

Be sober: see 1 Peter 1:13 4:7 : q.d. Ye have to do with a mad enemy, a raging devil; ye had need yourselves be sober; not only in meats and drinks, &c., but as to the cares of this life, and whatsoever it is that is apt to intoxicate your minds, and expose you to him. Be vigilant; spiritually watchful and circumspect, careful of your salvation, and aware of Satan’s snares and temptations, Matthew 24:42 Matthew 25:13 26:41 1 Thessalonians 5:6 . Because your adversary; or, that adversary of yours; he that contends with you, is plaintiff against you, Matthew 5:25 Luke 12:58 . It answers to the Hebrew word Satan, Zechariah 3:1 . The devil; your accuser, he that maligns you, calumniates you, informs against you: he is so called, Matthew 4:1 13:39 , and elsewhere, because of his accusing God to men, Genesis 3:4 ,5 , and men to God, Job 1:7 2:2 Revelation 12:10 , as well as each to other, John 8:44 . As a roaring lion; i.e. strong, fierce, cruel, especially when hungry, and seeking his prey and roaring after it. Walketh about; is diligent and restless in his attempts, either by circumventing or assaulting you: see Job 1:7 . Seeking whom he may devour; not lightly hurt, but swallow up and utterly destroy, by himself or his instruments.

Be sober, be vigilant,.... The apostle had exhorted to each of these before; see 1 Peter 1:13 but thought fit to repeat them; sobriety and watchfulness being exceeding necessary and useful in the Christian life; and the one cannot well be without the other: unless a man is sober in body and mind, he will not be watchful, either over himself or others, or against the snares of sin, Satan, and the world; and if he is not on his watch and guard, he is liable to every sin and temptation. The Syriac version renders the words, "watch", and "be ye mindful", or "remember"; watch with diligence, care, and industry, keeping a good lookout, minding and observing everything that presents, and remembering the power and cunning of the enemy; and the Ethiopic version renders them thus, "be ye prudent, and cause your heart to understand"; referring them not to temperance of body, but sobriety of mind, and to a prudent conduct and behaviour, as having a subtle as well as a malicious enemy to deal with: because your adversary the devil; he who is a defamer and calumniator; who accuses God to men, and men to God, and is therefore styled the accuser of the brethren; he is the saints' avowed and implacable enemy. Satan is an enemy to mankind in general, but more especially to the seed of the woman, to Christ personal, and to Christ mystical, to all the elect of God: the word here used is a forensic term, and signifies a court adversary, or one that litigates a point in law, or opposes another in an action or suit at law. The Jews (c) have adopted this word into their language, and explain it by , "a law adversary", or one that has a suit of law depending against another. Satan accuses men of the breach of the law, and pleads that justice might take place, and punishment be inflicted, and which he pursues with great violence and diligence: as a roaring lion; so called, both on account of his strength, and also because of his rage, malice, and cruelty, which he breathes out against the saints, who, though he cannot destroy them, will do all he can to terrify and affright them; so the young lions in Psalm 104:21 are, by the Cabalistic Jews (d), understood of devils; to which, for the above reasons, they may be truly compared: walketh about; to and fro in the earth; see Job 1:7 as a lion runs about here and there, when almost famished with hunger; and it also denotes the insidious methods, wiles, and stratagems Satan takes to surprise men, and get an advantage of them: he takes a tour, and comes round upon them, upon the back of them, at an unawares, so that they have need to be always sober, and upon their guard: seeking whom he may devour; this is the end of his walking about: and the like is expressed in the Targum on Job 1:7 "and Satan answered before the Lord, and said, from going about in the earth , "to search into the works" of the children of men, and from walking in it;'' that so he might have something to accuse them of, and they fall a prey into his hands. This is the work he is continually employed in; he is always seeking to do mischief, either to the souls, or bodies, or estates of men, especially the former; though he can do nothing in either respect without a permission, not unless he "may"; and though this, with respect to body and estate, is sometimes granted, as in the case of Job, yet never with respect to the souls of any of God's elect, which are safe in Christ's hands, and out of his reach; this hinders not but that saints should be sober and watchful. (c) Yalkut Simeoni, par. 2. fol. 41. 4. Bereshit Rabba, sect. 82. fol. 41. 4. & Jarchi & Aruch in Mattanot Cehuna in ib. (d) Lex. Cabal. p. 231, 417.

Humility preserves peace and order in all Christian churches and societies; pride disturbs them. Where God gives grace to be humble, he will give wisdom, faith, and holiness. To be humble, and subject to our reconciled God, will bring greater comfort to the soul than the gratification of pride and ambition. But it is to be in due time; not in thy fancied time, but God's own wisely appointed time. Does he wait, and wilt not thou? What difficulties will not the firm belief of his wisdom, power, and goodness get over! Then be humble under his hand. Cast all you care; personal cares, family cares, cares for the present, and cares for the future, for yourselves, for others, for the church, on God. These are burdensome, and often very sinful, when they arise from unbelief and distrust, when they torture and distract the mind, unfit us for duties, and hinder our delight in the service of God. The remedy is, to cast our care upon God, and leave every event to his wise and gracious disposal. Firm belief that the Divine will and counsels are right, calms the spirit of a man. Truly the godly too often forget this, and fret themselves to no purpose. Refer all to God's disposal. The golden mines of all spiritual comfort and good are wholly his, and the Spirit itself. Then, will he not furnish what is fit for us, if we humbly attend on him, and lay the care of providing for us, upon his wisdom and love? The whole design of Satan is to devour and destroy souls. He always is contriving whom he may insnare to eternal ruin. Our duty plainly is, to be sober; to govern both the outward and the inward man by the rules of temperance. To be vigilant; suspicious of constant danger from this spiritual enemy, watchful and diligent to prevent his designs. Be stedfast, or solid, by faith. A man cannot fight upon a quagmire, there is no standing without firm ground to tread upon; this faith alone furnishes. It lifts the soul to the firm advanced ground of the promises, and fixes it there. The consideration of what others suffer, is proper to encourage us to bear our share in any affliction; and in whatever form Satan assaults us, or by whatever means, we may know that our brethren experience the same.

8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell. Be sober … vigilant—"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [Bengel]. because—omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version. adversary—literally, "opponent in a court of justice" (Zec 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Re 12:10). "The enemy" (Mt 13:39). "A murderer from the beginning" (Joh 8:44). He counteracts the Gospel and its agents. "The tempter." roaring lion—implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice. walketh about—(Job 1:7; 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pe 2:4; Jude 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected. devour—entangle in worldly "care" (1Pe 5:7) and other snares, so as finally to destroy. Compare Re 12:15, 16.

Be sober - While you cast your cares Upon God, and have no anxiety on that score, let your solicitude be directed to another point. Do not doubt that he is able and willing to support and befriend you, but be watchful against your foes. See the word used here fully explained in the notes at 1 Thessalonians 5:6 . Be vigilant - This word (γρηγορέω grēgoreō) is everywhere else in the New Testament rendered "watch." See Matthew 24:42-43 ; Matthew 25:13 ; Matthew 26:38 , Matthew 26:40-41 . It means that we should exercise careful circumspection, as one does when he is in danger. In reference to the matter here referred to, it means that we are to be on our guard against the wiles and the power of the evil one. Your adversary the devil - Your enemy; he who is opposed to you. Satan opposes man in his best interests. He resists his efforts to do good; his purposes to return to God; his attempts to secure his own salvation. There is no more appropriate appellation that can be given to him than to say that he resists all our efforts to obey God and to secure the salvation of our own souls. As a roaring lion - Compare Revelation 12:12 . Sometimes Satan is represented as transforming himself into an angel of light, (see the notes at 2 Corinthians 11:14 ); and sometimes, as here, as a roaring lion: denoting the efforts which he makes to alarm and overpower us. The lion here is not the crouching lion - the lion stealthfully creeping toward his foe - but it is the raging monarch of the woods, who by his terrible roar would intimidate all so that they might become an easy prey. The particular thing referred to here, doubtless, is persecution, resembling in its terrors a roaring lion. When error comes in; when seductive arts abound; when the world allures and charms the representation of the character of the foe is not of the roaring lion, but of the silent influence of an enemy that has clothed himself in the garb of an angel of light, 2 Corinthians 11:14 . Walketh about, seeking whom he may devour - "Naturalists have observed that a lion roars when he is roused with hunger, for then he is most fierce, and most eagerly seeks his prey. See Judges 14:5 ; Psalm 22:13 ; Jeremiah 2:15 ; Ezekiel 22:25 ; Hosea 11:10 ; Zephaniah 3:3 ; Zechariah 11:3 " - Benson.