1 Peter 5:11-14

 

 

Home
Site Index
Inductive Bible Study
Greek Word Studies
Commentaries by Verse
Area Precept Classes
Reference Search
Bible Dictionaries
Bible Maps & Pictures
It's Greek to Me
Bible Commentaries
Discipline Yourself
Christian Biography
Wailing Wall
Bible Prophecy

Search by Verse
Word or Phrase:

 

 

Study Tools

 
 

INDEX
PREVIOUS

COLLECTIONS
Commentaries, Word Studies, Devotionals, Sermons, Illustrations
Old and New Testament.

   
  

   

 

Search Every Word on Preceptaustin

PicoSearch
    Help

 

1 Peter 5:11  To Him be dominion forever and ever. Amen.

Greek: auto to kratos eis tous aionas; amen. 
KJV: To him [be] glory and dominion for ever and ever. Amen. (based on Textus Receptus which has "glory" and a second "ever" in the original Greek text)
Phillips: All power is his for ever and ever, amen!
Wuest: To Him let there be ascribed this power forever and forever. Amen.
Young's Literal: To Him the strength into the ages. Amen.

REFERENCES

Albert Barnes
John Calvin
Adam Clarke
Thomas Constable
Robert Deffinbaugh
Doug Goins
David Guzik
John MacArthur
John MacArthur
Ray Ortlund
John Piper
Grant Richison
Grant Richison
Ron Ritchie
A T Robertson
Dave Roper
Marvin Vincent
Illustrations
Precept Ministries
1 Peter 5
1 Peter 5
1 Peter 5
1 Peter Notes (Pdf format)
1 Peter 5:8-14:Suffering,Satan,Standing
1 Peter 5:6-11: Satan And Suffering
1 Peter 5
1 Peter 5:8 Spiritual Maturity-Pt2
1 Peter 5:8ff Spiritual Maturity-Pt3
1 Peter 5:8-14 How to defeat the devil
1 Peter 5:8-14 Dominion Belongs to God
1 Peter 5:11 12 12c 12d 12e 13 13b
1 Peter 5:13c 13d 5:13e 13f 13g 14 14b 14c
1 Peter 5:1-14 An Encouraging Word
1 Peter 5: Greek Word Studies 
1 Peter 5:1-14: The Kirk at Work
1 Peter 5: Greek Word Studies
1 Peter 5:10 Troubles & Turns

1 Peter Download lesson 1 of 12
TO HIM BE DOMINION FOREVER AND EVER: auto to kratos eis tous aionas, amen:

To Him (auto) Peter addresses this to the God of all grace Who acts so generously and tenderly on behalf of His children. To Him and to Him Alone is all praise due! "Be" is not in the Greek but is supplied by the translators. The literal is even a more striking exclamation of heartfelt adoration

To Him the dominion into the ages

Dominion  (2904) (krátos) means strength or might, especially manifested power, the power to rule or control or dominion (power to rule, supreme authority, sovereignty, the right to govern or rule or determine). Krátos denotes the presence and significance of force or strength rather than its exercise. It is the ability to exhibit or express resident strength.

Kratos is used 12 times in the NT (1x Lu; 1x Acts; 2x Ep; 1x Col; 1x 1Ti; 1x Heb; 2x 1Pe; 1x Jude; 2x Rev)

The NAS translates krátos as: dominion, 6; might, 1; mightily, 1; mighty deeds, 1; power, 1; strength, 2;

Regarding the derivation of krátos, Vine writes that this word means

force, strength, might, more especially manifested power, is derived from a root kra—, to perfect, to complete: “creator” is probably connected. It also signifies dominion, and is so rendered frequently in doxologies." (Vine, W E. Vine's Expository dictionary of Old and New Testament words. Vol. 2, Page 1-333. Old Tappan NJ: Revell)

Most of the NT uses (10/12) are in references to God Almighty, and make the point that ultimate dominion belongs to God Alone.

In the first NT use we see Mary praising her Lord ("The Magnificat" =  the first word in the Latin translation) declaring that

He has done mighty deeds (krátos) with His arm. He has scattered those who were proud in the thoughts of their heart. (Luke 1:51)

Wuest translates this as "He brought about strength with His arm".

Mary reflects on reflects on God’s power in reversing certain social conditions (read Luke 1:52-53)

Paul uses krátos in two prayers, praying for the Ephesians

that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power (dunamis - inherent power available only to believers) toward us who believe. These are in accordance with the working (energeia - depicts  the energizing force of the Spirit that empowers believers to live for the Lord) of the strength (krátos) of His might (ischus = carries idea of endowed power or ability, power as an enduement) 20 which He brought about in Christ, when He raised Him from the dead, and seated Him at His right hand in the heavenly places." (see notes Ephesians 1:18; 1:19; 1:20)

Wuest paraphrases it

And what is the superabounding greatness of His inherent power to us who are believing ones as measured by the operative energy of the manifested strength of His might, which (might) was operative in the Christ when He raised Him out from among the dead (emphasizes the magnitude of the power) and seated Him at His right hand in the heavenly places.

Paul prays that the Colossians might be

strengthened (present tense - continually, passive voice - from outside source = God) with all power (dunamis - inherent power), according to His glorious might (kratos - strength in action, manifested power, power that is put forth in action), for the attaining of all steadfastness and patience." (see note Colossians 1:11)

God’s power is manifested in us through the ministry of the Holy Spirit. To live the supernatural life we need not mere human energy but supernatural strength, the power of the risen Son of God. Note that it is not "out of" but "according to" His glorious might. What's the difference? Out of speaks of a portion of His power. But according to speaks of proportion and God's power is infinite. The former speaks of a miserly giving, the latter of abundant, generous giving. The first is like a billionaire giving you a dollar, the latter of his giving proportionate to his great wealth.

In Colossians 1:11 Paul is saying in effect “With all power being empowered according to the might of His glory.” Spiritual growth and maturity comes as we yield to God’s power and permit Him to work in us. We usually think of God’s glorious power being revealed in great feats of daring but the emphasis here is on God's power to effect one's Christian character. As most believers who have walked with the Lord for some time would agree, it is those inner victories in one's soul that are as great as God's more famous miracles (Red Sea, etc). Think about the victory David experienced over his temper when he was being cursed by Shimei. Surely this victory over a spiritual "giant" was no less of a personal victory for David than his triumph over the physical giant Goliath (see 2 Sa 16:5–13)

Paul exhorts the Ephesian saints

Finally, (present tense - continually, passive voice - His power not ours) be strong in the Lord (be empowered through your union with Him), and in the strength (krátos) of His might (ischus - indwelling strength, capability to function effectively) (that strength which His boundless might provides)." (see note Ephesians 6:10) (Comment: We can be strong in the Lord because as explained especially in chapter 1 regarding our position in Christ, believers are now one with Christ our Living Head, Who Himself is our life {see note Colossians 3:4}, our Way, and our Truth. If He is our life, His strength is our strength but does require that we humble ourselves and submit to His Lordship - see 2Cor 12:9-10, notes on Philippians 4:13, 2 Timothy 2:1)

God’s best soldiers are those who are conscious of their own weakness and ineffectiveness, and who rely solely on Him.

Five uses of krátos are found as part of a doxology (doxa - glory, praise + logos - word, utterance), a brief worshipful expression of praise to God, literally a "word of glory" or "utterance of praise". The fact that most NT doxologies are often found intimately associated with practical doctrine for living, suggests that believers should seek to live our everyday lives as a "doxology" to our God and Father. The NT writers had also learned that praise is an important factor in achieving victory over discouragement and depression. Note how in the NT

theology leads to doxology. Biblical truth ignites hearts and enflames lives with a fervent, passionate love for God. The more truth about God one learns and personally applies, the more clearly he or she will see, submit to, and worship Him... A Word-filled church will be a worshiping church." (Lawson, Steven. Bibliotheca Sacra. Vol. 158, page 214. April-June, 2001)

Earlier discussing spiritual gifts, Peter wrote that

Whoever speaks, let him speak, as it were, the utterances of God; whoever serves, let him do so as by the strength which God supplies; so that in all things God may be glorified through Jesus Christ (this is the goal of everything), to Whom belongs the glory and dominion (krátos - the definite article in the Greek marks krátos   as a separate and distinct possession, rightfully belonging to Him)  forever and ever (literally “unto the ages of the ages” = strengthened form of “forever” emphasizing the thought of eternity in the strongest way). Amen (“so let it be” = not a wish but a strong affirmation, placing a seal of approval on what has just been said)" (1Peter 4:11)

God exercises krátos, the might and power in action, marking Him as the sovereign Ruler over all. Reason, gratitude, love, all utter their deep “Amen’ to the declaration that God through Christ has endless glory and dominion. 

Barclay comments that...

The aim of everything is that God should be glorified. Preaching is not done to display the preacher but to bring men face to face with God. Service is rendered not to bring prestige to the giver but to turn men’s thoughts to God. Selwyn reminds us that the motto of the great Benedictine Order of monks is four letters—IOGD—which stand for the Latin words In Omnibus Glorificetur Deus (in order that in all things God may be glorified). A new grace and glory would enter the Church, if all church people ceased doing things for themselves and did them for God." (W. Barclay. The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press)

Paul ends his first letter to Timothy with a beautiful doxology declaring that

He who is the blessed and only Sovereign, the King of kings and Lord of lords, Who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal dominion (krátos)! Amen." (1 Ti 6:15-16)

In the Revelation, John concludes his doxology with the only proper response in light of the magnitude of the blessings Christ has given believers, declaring that

He has made us to be a kingdom (in which we enjoy His loving, gracious rule and almighty, sovereign protection), priests (believers have the privilege of direct access to the Father) to His God and Father; to Him be the glory and the dominion (krátos) forever and ever. Amen. (see note Revelation 1:6

All believers now live in the sphere of God’s rule, a kingdom which was entered through the door of faith in Christ Jesus our Lord. As God's royal priests, we now have the privilege to speak forth the excellencies of Him who called us out of darkness into His marvelous light. And as we meditate on such amazing love for those so unlovely, we can only cry out that He is worthy of all the glory, honor, worship, and praise that we can heap upon Him. And He is worthy of dominion over our lives, the church, the world, and the entire universe. Does He really have dominion over my life or do I have one foot in the kingdom of this present evil world? We cannot serve two masters.

In Revelation we read that all believers will be among those who proclaim speak praise (doxology) to God, John recording that

every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever." (see note Revelation 5:13)

Jude records

to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion (krátos here referring to the unchallenged sway which is His by sovereign right) and authority, before all time and now and forever (He was worthy of such praise in the past, He is worthy at the present time, and He will be worthy of it throughout eternity). Amen." (Jude 1:25)

One reference speaks of the power of the Word of God, Luke recording that as a result of the public renunciation of pagan practices

powerfully [krátos] was the word of God increasing and prevailing" in Ephesus (Young's Literal, Acts 19:20)

All the devil's forces of the occult and magic arrayed against the Word could not overpower it. The bold preaching of the gospel, the confirming miracles, the defeat of the exorcists, the resultant awe and respect for the name of Jesus, and the public repudiation of the magical arts demonstrated the invincible might of God’s Word and provided a fertile environment in which it would grow.  As someone has well said if Christians in America were to burn their trashy books and magazines, then perhaps we might see God's Holy Word would prevail in a much more powerful way in our secular culture.

There is one use of krátos referring to the devil, Hebrews recording that

Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil (see note Hebrews 2:14)

By conquering death, Jesus rendered Satan powerless against all who are saved. Satan's dominion over the human race was in the form of death. That dominion is now broken by the Cross of Jesus.

K
rátos is used 16 times in the Septuagint (LXX - Greek of Hebrew OT). For example, Job although sorely afflicted was still able to praise God and declare that

with (God) are strength (LXX = krátos) and sound wisdom, the misled and the misleader belong to Him." (Job 12:16)

In one of the many majestic descriptions of Jehovah in Isaiah records

Lift up your eyes on high and see Who has created these stars. The One who leads forth their host by number. He calls them all by name. Because of the greatness of His might (LXX has "by the power [krátos] of His might) and the strength of His power not one of them is missing." (Isa 40:26)

Nebuchadnezzar made a grave mistake in boasting

Is this not Babylon the great, which I myself have built as a royal residence by the might of my power (LXX = krátos) and for the glory of my majesty?" (Da 4:30)

God immediately removed "the might of his power" and drove him out into the beasts of the field to eat grass like the cattle.

Forever [and ever] (aion) is literally “into (eis) the ages”. Note that the modern Greek manuscripts lack the second "aion" which is found in the Greek Textus Receptus ("aionas ton aionon") used for the KJV. In other words even though the NAS (NIV, RSV, NRSV, etc) uses a Greek manuscript that lacks the second "aion", the translators of most of these modern versions have chosen to translate this verse similar to the KJV ("for ever and ever")!

Weymouth

To Him be all power unto the Ages of the Ages! Amen.

Click all 43 uses of the glorious phrase "forever and ever" in the NASB. (or click for the 47 uses in NKJV)

From the beginning to the end, Scripture declares our God reigns in power forever and ever...

In Exodus Moses records that

Jehovah shall reign forever and ever. (Ex 15:18)

In Daniel we find a similar emphasis on the permanence of God's dominion, Daniel recording that

to Him (in context the "Son of Man", Christ Jesus) was given dominion, glory and a kingdom, that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed...18 'But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come." (Da 7:14,18)

In the Revelation we read that when

the seventh angel sounded and there arose loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever." (Rev 11:15)

Psalm 145
(A Psalm of Praise, of David.)
1 I will extol Thee, my God, O King;
And I will bless Thy name forever and ever
2 Every day I will bless Thee,
And I will praise Thy name forever and ever
3 Great is the LORD, and highly to be

Spurgeon observes that

Four times (David) says I will: praise is not to be discharged by proxy; there must be your very self in it, or there is nothing in it."

 

1 Peter 5:12  Through Silvanus, our faithful brother (for so I regard him), I have written to you briefly, exhorting and testifying that this is the true grace of God. Stand firm in it!

Greek: Dia Silouanou humin tou pistou adelphou, os logizomai, (1SPMI) di' oligon egrapsa, (1SAAI) parakalon (PAPMSN) kai epimarturon (PAPMSN) tauten einai (PAN) alethe charin tou theou; eis en stete. (2PAAM
Amplified: By Silvanus, a true (loyal, consistent, incorruptible) brother, as I consider him, I have written briefly to you, to counsel and urge and stimulate [you] and to declare [to you] that this is the true [account of the] grace (the undeserved favor) of God. Be steadfast and persevere in it.
Phillips: I am sending this short letter by Silvanus, whom I know to be a faithful brother, to stimulate your faith and assure you that the above words represent the true grace of God. See that you stand fast in that grace!
Wuest: Through Silvanus, the faithful brother, which is my estimate of him, briefly I am writing to you, exhorting and testifying that this is the true grace of God, in which stand.

THROUGH SILVANUS OUR FAITHFUL BROTHER: Dia Silouanou humin tou pistou adelphou:  

Silvanus means "of the forest" and most authorities agree is the same as Silas ("woody", "person of the woods").

The following Scriptural biographical sketch deals with Silas also known as Silvanus, but it must be admitted that one cannot prove beyond doubt that the Silvanus mentioned by Peter is the same as the one who accompanied Paul on his second missionary journey.

We first encounter Silas in Acts, Luke recording that

it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas—Judas called Barsabbas, and Silas, leading men among the brethren" (Acts 15:22)

In the Antioch church we read that

Judas and Silas, also being prophets themselves, encouraged (parakaleo - urged and warned and consoled and encouraged) and strengthened (episterizo - place upon, make to lean on, in context they spoke forth sound doctrine which caused the brethren to become firm and unchanging in their beliefs) the brethren with a lengthy message." (Acts 15:32)

Shortly thereafter Luke records that

there arose such a sharp disagreement (paroxusmós = paroxysm = sudden violent emotion or action, the stirring up of anger, sharp contention, angry dispute) that (Paul and Barnabas) separated from one another and Barnabas took Mark with him and sailed away to Cyprus. But Paul chose Silas and departed, being committed by the brethren to the grace of the Lord. And he was traveling through Syria and Cilicia, strengthening (episterizo - continually placing them firmly upon and so establishing) the churches." (Acts  15:39-41)

Luke also informs us that Silas was a Roman citizen  like Paul. (see Acts 16:36)

Silas was imprisoned and fastened in stocks with Paul at Philippi and

about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened, and everyone’s chains were unfastened." (Acts 16:25-26)

Silas was with Paul in Thessalonica when

for three Sabbaths (Paul) reasoned with (the Jews in their synagogue) from the Scriptures, explaining and giving evidence that the Christ (Messiah) had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ.” And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks and a number of the leading women." (Acts 17:2-4)

Later after the Jews had formed a mob and set the city of Thessalonica in an uproar

the brethren (in Thessalonica) immediately sent Paul and Silas away by night to Berea; and when they arrived, they went into the synagogue of the Jews" (Acts 17:10)

Luke records that

when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there likewise, agitating and stirring up the crowds. And then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there.  Now those who conducted Paul brought him as far as Athens and receiving a command for Silas and Timothy to come to him as soon as possible, they departed." (Acts 17:13-15)

It appears that they may not have caught up with him until reaching Corinth, Luke recording that

when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ". (Acts 18:5).

It seems reasonable to deduce that the report from Silas and Timothy concerning the Thessalonian church prompted Paul to write two epistles, both of which also contain Silvanus' name (1Thes 1:1, 2Thes 1:1)

The last mention of Silvanus is in a letter from Paul written to Corinth from Ephesus in which he reminded the Corinthians that

the Son of God, Christ Jesus, Who was preached among you by us—by me and Silvanus and Timothy—was not yes and no, but is yes in Him." (2Cor 1:19)

Vincent notes that

Brother has the definite article, the faithful brother, designating him as one well known for his fidelity." The expression, “faithful brother,” makes it clear that Silvanus was not only a Christian believer, but a valued co-worker as well.

Faithful (4103) (pistos) (Click for detailed word study) describes Silvanus as trustworthy, dependable, reliable, loyal, manifesting steadfast allegiance, firmly adhering to the Word of truth -- certainly a worthy attribute for any servant of God.

As illustrated in the examples that follow, in the NT passages where faithful (pistos) describes a specific individual, faithful conveys the idea that the one so described could be relied upon for a particular mission or purpose. So by analogy, Peter's designation of Silvanus as faithful suggests that he too had been relied upon for some purpose. What purpose? While we cannot be certain, the consensus is that Silvanus was the bearer of Peter's epistle.

Paul underscores the importance of faithfulness, writing to the Corinthians to

Let a man regard us in this manner, as servants of Christ, and stewards of the mysteries (that which was hidden and can be known only by divine revelation) of God. In this case, moreover, it is required of stewards ("trustees") that one be found trustworthy (pistos)." (1Cor 4:1)

A steward is entrusted with his master’s household and possessions and without faithfulness he can ruin both. Paul declares not that a steward be eloquent or to have many gifts, but only that he be found faithful! Paul in the same chapter wrote the Corinthians that

I have sent to you Timothy, who is my beloved and faithful (pistos) child in the Lord and he will remind you of my ways which are in Christ, just as I teach everywhere in every church." (1Cor 4:17)

A faithful steward is one who is continually

holding fast the faithful (pistos) word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict." (see note Titus 1:9)

Writing from prison Paul informs the Ephesian saints that in order that they

may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful (pistos) minister in the Lord, will make everything known to you." (see note Ephesians 6:21)

Paul reiterates his appraisal of Tychicus writing to the Colossians that

as to all my affairs, Tychicus, our beloved brother and faithful (pistos) servant and fellow bond-servant in the Lord, will bring you information. For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts and with him Onesimus, our faithful (pistos) and beloved brother, who is one of your number. They will inform you about the whole situation here." (see note Colossians 4:7; 4:8; 4:9)

In Colossians we read about

Epaphras, (Paul's) beloved fellow bond-servant, who (was) a faithful (pistos) servant of Christ on our behalf" (see note Colossians 1:7)

The writer of Hebrews describes Jesus as

faithful (pistos) to Him Who appointed Him, as Moses also was (faithful) in all His house." (see note Hebrews 3:2)

Writing to Timothy Paul declared

I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful (pistos), putting me into service." (1Ti 1:12)

Paul went on to instruct Timothy to pour himself into faithful (pistos) men writing

the things which you have heard from me in the presence of many witnesses, these entrust to faithful (pistos) men, who will be able to teach others also." (see note 2 Timothy 2:2)

FOR SO I REGARD: os logizomai (1SPMI):

Regard (3049) (logizomai)  means to think about something in a detailed and logical manner. It means to put together with one’s mind. The idea is to draw a logical conclusion after considering a given set of facts.

Logizomai was a secular bookkeeping term which describes making an entry in the account book or calculating as when figuring an entry in a ledger. The purpose of the entry was to make a permanent record that could be consulted whenever needed. In a secular document we read the writer's instructions to

put down to one’s account, let my revenues be placed on deposit at the storehouse; I now give orders generally with regard to all payments actually made or credited to the government.

This use of the verb logizomai does not imply that others have doubted the ability of Silvanus, but it emphasizes Peter’s confidence in his fidelity.

Note that the KJV translation as suppose (logizomai) suggests that Peter was not sure of the character of Silvanus. But as emphasized above, the Greek word logizomai denotes a settled persuasion or assurance determined after rational consideration of the evidence. Peter's assessment of Silvanus is therefore essentially a recommendation. In short, Peter was fully assured concerning the trustworthy character and work of Silvanus.

Robertson translates logizomai “as I account him.”

Whom I regard may be appropriately rendered as “whom I know to be” or “whom I am sure is.”

J R Michaels writes that...

The effect of logizomai, “whom I consider” (lit, “as I consider”) is not to weaken Silvanus’ credentials (as if to imply, “that’s just my opinion”) but to strengthen them. It is one of only four first person singular verbs in the entire epistle and as such it carries the personal authority of the apostle." (Michaels, J. R. Vol. 49: Word Biblical Commentary: 1Peter. Word Biblical Commentary. page 307. Dallas: Word, Inc)

I HAVE WRITTEN TO YOU BRIEFLY: di oligon egrapsa (1SAAI):

I have written (gráphō) means to inscribe characters on a surface.

Vincent notes that Peter here gives us

An example of what is known as the epistolary aorist. The writer regards the time of writing as his correspondent will do when he shall have received the letter. We say in a letter, I write. Paul, writing to Philemon, says anepempsa, I sent; since to Philemon the act of sending would be already past. Therefore in using this form of expression Peter does not refer to the second epistle, nor to another now lost, but to the present epistle." (Vincent, M. R. Word studies in the New Testament. Vol. 1, Page 3-673)

Briefly" (di’ olígon) means literally "through few" ("words" is implied) and the idea is that given the importance of the theme and all that he might have said to strengthen and encourage his readers in their sufferings, these are but a few words.

Peter's words are similar the phrase in Hebrews where the writer states

I urge you, brethren, bear with this word of exhortation (the writer’s own description of his epistle), for I have written to you briefly (dia brachus - literally "through few"). (see note Hebrews 13:22)

A T Robertson (and many other conservative sources) comment that this section (1Pe 5:12-14) most probably represents a

postscript in Peter’s own handwriting, (cf Paul in 2Th 3:17). If so, Silvanus (Silas) was the amanuensis (person whose employment is to write what another dictates) and the bearer of the Epistle.

EXHORTING AND TESTIFYING THAT THIS IS THE TRUE GRACE OF GOD: parakalon (PAPMSN) kai epimarturon (PAPMSN) tauten einai alehte charin tou theou: (Heb 13:22; Jude 3) (Jn 21:21; Acts 20:24; 1Jn 5:9,10; 3Jn 1:12) (Acts 20:24; 1Co 15:1; Gal 1:8,9; 2Pe 2:15)

to make an appeal, and to bring testimony that this is true grace from God. For it you must stand!

Here we encounter two participles (end in "-ing") which are used to indicate the purpose of Peter's letter. Hiebert remarks that in this section we find

a pithy summary of the double thrust of the epistle" (Hiebert, D. E. 1 Peter. page 328. Moody)

Exhorting (3870) (parakaleo from para = side of + kaléo = call > the prefixed preposition para in this compound can convey the idea of  to call urgently ) conveys the basic idea of calling one alongside to give help, strength or aid. Because a person can be called alongside for many purposes, the word has a wide range of meanings including to entreat, appeal to, summon, comfort, exhort, encourage, even admonish.

Exhorting or encouraging implies an earnest and persuasive address aimed at encouraging the readers to face their trials and may also include the thought of comforting and consoling, although the former meaning seems to be Peter's prime intent.

The present tense speaks of continuous activity. Sometimes parakaleo means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry.

One of the Greek historians uses parakaleo in a most interesting and suggestive way. There was a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakaleo means.

In classic Greek parakaleo  is used of exhorting troops who are about to go into battle. Peter was certainly addressing "good soldiers of Christ Jesus" who were in a spiritual battle (their "adversary, the devil") and experiences "various trials" of suffering. They were indeed in need of parakaleo.

Parakaleo  was used of the defense counsel in a court of law and was the advocate who pleaded the cause of the accused.

Barnes adds that

No small part of the Epistle is taken up with exhortations." (Albert Barnes' Notes on the Bible)

Testifying  (1957) (epimartureo from epí = upon, an intensifier + martureo = witness) means to attest further (attest = affirm to be true or genuine; authenticate by signing as a witness, authenticate officially), affirm (implies conviction based on evidence, experience, or faith), to bear witness,  to corroborate (support with evidence or authority: make more certain - this word suggests the strengthening of what is already partly established), to supply evidence that, to confirm that fact by evidence, to testify emphatically or to appear as a witness decidedly for something. The idea of testify is that one provides information about a person or an event concerning which the speaker has direct knowledge.

This verb is used only by Peter in the NT and emphasizes the idea of confirmation, the force being that Peter is "earnestly testifying" (pr