AND AFTER YOU HAVE SUFFERED FOR A LITTLE WHILE: oligon pathontas:

Although most of the versions follows the pattern of the NASB and begin this verse with "and", the Greek particle "de" is also just as accurately translated "but" which is reflected in Kenneth Wuest's translation (above) and which better accentuates the contrast between the satanic opposition (in the previous verses) and God's purpose of and enablement in suffering as emphasized in this verse. In other words, in contrast to the devil's purpose which is to disable, discourage and destroy, God uses our suffering to bring about His gracious work in His children and to prepare them to share in His eternal glory.

Note the word order in this verse: first the suffering, then the glory! First, the Cross, then the Crown. In short, what Peter is saying is that believers are to live with the understanding that God's purpose realized in the future requires some pain in the present.

Suffered (3958) (pascho) means to undergo an experience or experience a sensation including painful, usually difficult circumstances. Peter had used this same verb to describe the suffering of Christ in (1 Peter 2:21 - see note)

Aorist tense speaks of past completed action and indicative mood is the mood of reality.

Deffinbaugh adds that

The very trials which may appear to be the means Satan employs for our destruction are the means God employs for our deliverance and development. Behind the opposition of unbelievers stands Satan seeking to devour us, and behind Satan stands God, sure to perfect and purify us. (1 Peter 5:8-14 Suffering, Satan, and Standing Firm)

The psalmist Asaph recorded that

I am continually with Thee. Thou hast taken hold of my right hand. With Thy counsel Thou wilt guide me, and afterward receive me to glory. (Ps 73:23-24)

In Jesus high priestly prayer He declared

And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one... Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me before the foundation of the world.

In chapter 1 Peter used oligos in a similar statement reminding his suffering readers that

In this (a salvation ready to be revealed) you greatly rejoice, even though now for a little while (oligos) if (since it is) necessary, you have been distressed by various trials. (see note 1 Peter 1:6)

A little while (literally "a little" which could refer to duration &/or degree of the sufferings) (3641) (oligos) one lexicon says means "puny in extent". Our suffering may not feel "little" to us (although it may make us feel "puny"), but we can know beyond a shadow of a doubt that it is of short duration (everything is short compared to eternity) and secondly that there will be an end to the suffering.

Even a lifetime of suffering is only a little when measured by the standard of “eternal glory.”

Writing to the Corinthians Paul reminds them that

we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary (cf to Peter's "after a little while"), light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (2Cor 4:16-18)

Phillips paraphrases it this way

These little troubles (which are really so transitory) are winning for us a permanent, glorious, and solid reward out of all proportion to our pain

Be encouraged especially by the contrast between the "eternal glory" with the "temporal trials".

Regarding a "little while", Barton writes that

"For believers, suffering will not last forever. If you’re under stress, if food is scarce, if disease is spreading, God promises that suffering will last “just a little while more.” No matter what trouble you face, hard as it is, God has stamped your life “temporarily out of order,” with emphasis on “temporarily.” A day is coming when the Great Repairman will wrench evil from the world and restore your life so that it works as God intended. You will be in mint condition, guaranteed to function as God designed. Many times all we can do is trust God and look forward to Jesus’ return, when God will restore us. Our hope is in him!" (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale or Logos)

You may be called to suffer for a season, but it will soon be over.

The psalmist writes

"I know, O Lord, that Thy judgments are righteous, and that in faithfulness Thou hast afflicted me." (Ps 119:75)

Guzik quips don't we all

"wish we were called to His eternal glory on the "no suffering" plan."

Barnes notes that

"The Greek is, "having suffered a little," and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory."

John MacArthur writes that

We're to live with the understanding that God's purpose realized in the future requires some pain in the present... It may seem intense and it may seem long but it's really very brief, just a little while." (from his Sermon: Fundamental Attitudes for Spiritual Maturity)

THE GOD OF ALL GRACE: ho de theos pases charitos: (Ps 86:5,15; Mic 7:18,19; Ro 5:20,21; 15:5,13; 2 Co 13:11; Heb 13:20)

God is the God of all grace in the Old and New Testaments...

But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth. (Ps 86:15)

Who is a God like Thee, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love. He will again have compassion on us; He will tread our iniquities under foot. Yes, Thou wilt cast all their sins Into the depths of the sea. (Mic 7:18,19)

And the Law came in that the transgression might increase; but where sin increased, grace abounded all the more, that, as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord. (Romans 5:20; 5:21)

The God of all grace is also the God of hope...

Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. (see notes Romans 15:13)

The God of all grace is also the God of peace...

Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord,

Raymond Ortlund notes that...

The Christian life is never just our part! Real Christianity always begins with God, not with us. It is sustained by God, not by us. Our final triumph will be of God, not of us.

Grace  (5485) (charis) (Click word study of charis)

In the preceding section Peter has instructed his readers that it is their responsibility to

work out (their) salvation with fear (not of the devil but reverence for God) and trembling" but now he reminds them that is the God of all grace "Who is at work in (them), both to will and to work for His good pleasure. (see notes Philippians 2:12; 2:13)

The Pulpit Commentary notes that...

They were to be steadfast in their faith and in this verse we see the promise on which their faith could rest. The God of the promise is designated the God of all grace, Who could supply grace up to and beyond all their needs. The beginning of his grace was when he called them in Christ; but that beginning was connected with an end for He called them unto his eternal glory. The end was not to be reached, unless by means going before. The foregoing condition was suffering a little while . There is consolation in the manner of stating it, the shortness of the suffering being placed in contrast with the length of the glory. In and through the suffering God would support them, so that they would not fail of eternal glory." (The Pulpit Commentary: New Testament; Old Testament; Ages Software  or Logos)

This is one of the great benedictions of the Bible (Click here for Spurgeon's sermon on 1 Peter 5:10 entitled "A New Year's Benediction". Note that Spurgeon interprets the passage as a prayer but see below). Take time to read these other great benedictions: Nu 6:24-26; Ro 15:5,6,13; 16:25,27; Ep 3:20,21; 1Thes 3:12,13; 2Thes 2:16,17; 3:12,13; 1 Ti 1:17; Jude 1:24,25; Rev 1:5,6.

Peter has finished his exhortations and has told his readers what they must do to fight the good fight. Now; he bids them to look to the God of all grace, declaring to them that in Him they will find strength to resist. God will work within them both to will and to do of His good pleasure, for He is the God of all grace. The grace that saved us out of our sin is the same grace that now saves us out of (or through) our sufferings, and both are received by faith that sees "Him Who is unseen" (see note Hebrews 11:27).

God of all grace is one of the great "Names" of God in Scripture and parallels the OT descriptions like God's Self declaration to Moses that

Jehovah, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; Who keeps lovingkindness for thousands, Who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations." (Ex 34:6,7)

Alexander Maclaren writes

When surrounded by difficulties, crushed by sorrows, assaulted and battered by all the artillery of temptations, when faint of heart and conscious of one’s own weakness, when dull torpor seems to have taken all warmth of feeling out of us, and many defeats to have robbed us of hope, — there is one strong tower into which we may run and be safe (Pr 18:10) (see study on Name of the LORD a Strong Tower). The Name of the Lord, the thought of his revealed character as the God of all grace, is enough to scatter all the black-winged brood of cares and fears, and to bring the dove of peace into our hearts, though they be lonely as the ark, and all be one waste of waters around. For that great Name proclaims that his love is inexhaustible. Grace is love exercised to inferiors and undeserving persons; and, if he is the God of all grace, boundless love for the lowliest and foulest is in his heart. Anything short of such Divine fullness of love would be tired out by our slowness and repeated sin. Impatience steals into the most long-suffering heart, and the most liberal hand will shut fast at last when the ragged good-for- nothing comes for the hundredth time with the old story of shiftless improvidence and misery, and the old whining petition for help already so often given and squandered. But there is no wearying out his patient love, and no past misuse of his gifts can ever prompt him to deny us more. The God of all grace has grace for all. The Name, too, proclaims the infinite fullness of his resources. That great storehouse is inexhaustible, after all giving full. He works and is not weary. He bestows and is none the poorer. The stream has been pouring for ages with a rush like Niagara, and the flood to-day is as mighty as at the beginning. It is fed from the eternal fountains in the “mountains of God,” and cannot cease. Shall we fear drought whilst we are borne on its broad bosom? The coins in circulation, though enough to enrich the world, are as nothing to the masses of bullion stored in the depths. The sun itself will die by self-communication, and that great hearth-fire will grow cold, and all the family of worlds that move around it cease to be united and warmed by its beams; but the God who is our Sun burns and is not consumed. Shall we fear freezing or darkness while we walk in the light of his face? And that great Name implies an infinite variety of resources. All diversities of grace are his, that they may be ours. Grace is not only love in exercise to inferiors, but is also the gifts of that love, which are so inseparable from it that they are called by the same name. These take the shape of every man’s need, and of all the needs of every man. The bread-fruit tree to the South Sea Islanders is a storehouse from which they get all they require. Its fruit is their food, its juice their beverage, from its bark they prepare their clothing, from its wood they build their houses and fashion their weapons, its leaves make their thatch, its fibers their cordage. So the grace of God is all-sufficient — Protean in its forms, fitting each necessity as it arises, and shaped so as to give to every one of us the very thing which character and circumstances at the moment require. Shall we fear to be ever left to fall before enemies or to be crushed by our sorrows, when we have such an ever-full fountain of various grace to draw from?"

The God of all grace is also the Father of mercies and God of all comfort (2Cor 1:3) where the word for "comfort" (paraklesis) is related to the more familiar word paraclete who is "One Who comes alongside to help." Paul called God the "God of all comfort" because that was his experience. He was saying that God came to him in the midst of his sufferings to strengthen him and give him courage and boldness. And He will do the same for you beloved.

Calvin comments that when Peter

"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."

How much grace? All the Greek meaning all without exception. All conveys the idea of comprehensiveness and universality. God as the source of all spiritual comfort and help for all occasions. In the OT He tells Moses His Name is Jehovah or "I Am". Practically speaking God is saying

I Am...anything and everything you will need now and through all eternity!

God is the Supplier of every needed grace, of every kind of grace, of every means of grace. Here is the power that overcomes the adversary

My grace is sufficient for thee.

God's grace is comprehensive and universally sufficient for every need of any and every believer at any and every time. God has a plan and provision for every situation that you face in life. Every problem you encounter already has a divine solution.

Paul says that

God is able to make all grace abound to you, that always having all sufficiency in everything, you may have an abundance for every good deed.  (2Cor 9:8) (Comment: Notice all the all's of this verse! And all from the God of all grace!)

James writes that God

gives a greater grace. Therefore it says, “God is opposed (military term depicting a full army ready for battle) to the proud (idea of disdainfully & arrogantly supposing oneself above others) (pride = the basic sin from which all others issue), but gives grace to the humble. (Js 4:6)

God gives grace to those who put God’s desires first in their lives. He gives grace to withstand the onslaughts of the flesh within and the world without.

As the writer of Hebrews says

Let us therefore draw near (most ancient rulers were unapproachable by the common people) with confidence to the throne of grace (because grace is dispensed there), that we may receive mercy (covers the things we should not have done) and may find grace (empowers us to do what we should do but do not have the power to do) to help in time of need (“in the nick of time” - grace just when and where you need it!). (see note Hebrews 4:16)

In 1 Peter 4:10 Peter described the “multicolored (poikilos -manifold) grace” of God, referring to the varied and diverse gifts given to believers by God empowering them for service in the Church. Peter uses the same adjective to describe trials writing that they will experience multicolored (poikilos) trials. (see note 1 Peter 1:6)

Trouble and the grace to bear it come in the same package! In  God’s variegated grace is God’s provision for every "variegated" need.

We are saved by grace through faith (see notes Ephesians 2:8; 2:9; 2:10). The Holy Spirit who indwells us is called “the Spirit of grace” (see note Hebrews 10:29). God's Word is “the word of His grace” (Acts 20:32). It is grace from start to finish! Amazing grace!

God's grace is not a “mystical substance” that God pours into us when we have a need. Grace is God’s bountiful supply of our every need. Paul teaches in fact that through Christ

we have obtained our introduction (into an indescribable position of favor with God accepted in the Beloved One, near and dear to God as His Own Son!) by faith into this grace in which we stand (carries the idea of permanence, of standing firm and immovable -- embraces every aspect of our position before God, a position as perfect and permanent as Christ’s because we are in Him) (see note Romans 5:2)

Law means that I must do something for God, but “grace” means that God does something for me. Grace can never be earned and is not something we will ever deserve. Grace can only be given and received.

Hiebert writes that

having proved Himself rich in His bestowal of grace in the past, Christians can rest assured that God will supply all their present needs. (Hiebert, D. E. 1 Peter. page 317. Moody)

Peter knew all too well the futility of trying to face suffering and danger in one's own strength. His own failure taught him the need for constant reliance on God's grace.

WHO CALLED YOU TO HIS ETERNAL GLORY IN CHRIST: o kalesas (AAPMSN) humas eis ten aionion autou doxan en Christo (Iesou) : (1:15; Ro 8:28-30; 9:11,24; 1 Co 1:9; 1Th 2:12; 2Th 2:14; 1Ti 6:12; 2Ti 1:9; 2Pe 1:3) (1Jn 2:25)

Paul writes

For this reason I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ Jesus and with it eternal glory." (see note 2 Timothy 2:10)

Paul reminds the Thessalonians that

Faithful (utterly trustworthy) is He who calls you, and He also will bring it (the sanctification and preservation of the Thessalonians) to pass. (1Th 5:24)

God has called us to eventually stand blameless before Him. The only guarantee that any believer will have a worthy report at the final judgment is God’s faithfulness. Having begun this work in us, He will finish it. The God who calls will also bring those whom He calls to glory and none will be lost.

Their calling of course relates to God's gracious actions in the past but in context points the suffering reader to a glorious future forever.

Called (2564) (kaleo) (click the called) can refer to an invitation, but as discussed below in this context conveys the idea of an effectual call and emphasizes God's sovereign work. God has invited us to join Him in eternity in incorruptible, sinless, glorified bodies. The aorist tense points to the fact that God effectively had called them into His kingdom and service in the past. 

The called are those who have been summoned by God...called...

The call came to Peter's readers at the time they heard and received the gospel message. Thus Paul writes to the Thessalonians that

"we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. And it was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ." (2Th 2:13-14)

Peter has already reminded his readers that

"like the Holy One who called you, be holy yourselves also in all your behavior." (see note 1 Peter 1:15)

Being called by God is an incredible privilege, but it also entails an immense responsibility to "walk the talk." This was ever Paul's goal for his spiritual children writing for example to Thessalonians saints that they "walk (referring to daily conduct) in a manner worthy of the God Who calls you into His own kingdom and glory." (see note 1Thessalonians 2:12)

Calls in this verse is actually present tense, indicating that God Who had called them into salvation (past) is still calling them to the pursuit of holiness.

Peter reminds his readers of their calling in the second letter writing that

His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence." (see note 2 Peter 1:3)

The writer of Hebrews states that

And for this reason He is the mediator of a (entirely) new covenant, in order that since a death has taken place for the redemption (John MacArthur writes that "Jesus’ death retroactively redeemed all those who had believed in God under the Old Covenant") of the transgressions that were committed under the first covenant (Mosaic Covenant = the Covenant of Law), those who have been called (looking back to those under the Old Covenant who were called to salvation by God on the basis of the sacrifice of Jesus Christ to come long after most of them had died) may receive the promise of the eternal inheritance. (see note Hebrews 9:15)

Wuest adds that "called" in this passage entails more than simply an invitation. He goes on to say that called is in fact equivalent to "a divine summons" or in other words

the one summoned is constituted (or appointed) willing to obey the summons, not against but with his free will and accord." The theologians refer to this call as "an effectual call. The one called always responds through the enablement of the Holy Spirit. This effectual call is with a view (in the Greek the preposition "eis" used here means "with a view to") to God’s eternal glory. That is, God calls us into salvation in order that He may derive glory for Himself by virtue of our being saved. He Who has called us in His grace will supply all needed grace until we are ushered into the Glory. God’s eternal glory is involved in His keeping a believer in salvation. Thus we see the eternal security of the Christian. The words “in Christ Jesus” are to be construed with the word “called.” Christ Jesus is the sphere in which that calling takes place. That is, in order that God might call sinners with a view to His eternal glory, they need to be saved, and salvation is found only in the Lord Jesus. Therefore, this calling is in the sphere of or within the scope of the Saviour’s saving power and work." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos

God had not only called the saints "out of darkness into His marvelous light" (see note 1 Peter 2:9), delivering them from the penalty and power of sin, but here in 1 Peter5:10 had turned their faces toward the future calling them to "His eternal glory" which was to be the new goal of their lives.

Peter alluded to our calling again in chapter 2, writing

"what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps." (see notes 1 Peter 2:20; 2:21)

Who's glory? His! Through all eternity it will be His glory! We share in it but ultimately it is His glory.

As McGee says

"We will have no glory in ourselves. The church is sort of like the moon which simply reflects the light of the sun. Our glory will be only reflected glory, but we in Christ are going to share in that glory." (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos

In Christ could be translated "in union with Christ". Click here for more discussion of this great phrase used primarily by Paul.

"God called us “in Christ;” that is, through spiritual union with Christ; the glory is promised to these who are one with Christ; for the glory is Christ’s, and His members will share it. The very end and purpose of our calling was that we might inherit that glory. This is the apostle’s great topic of consolation." (The Pulpit Commentary: New Testament; Old Testament; Ages Software  or Logos

All the blessings of God’s grace in this life and the next come through the believer’s union with Christ.

Paul tells us that since we are God's

"children (we are) heirs also, heirs of God and fellow heirs with Christ, if (since) indeed we suffer with Him in order that we may also be glorified with Him. For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us...and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified." (see notes