TRV
God opposes the arrogant,
but to the humble he gives grace.
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 5:5–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,
I.How to behave themselves to their ministers and to one another.
He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luk 22:26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb 13:17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph 5:21.; Jam 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble." Observe,
1.Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church.
2.There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Pro 3:34.
3.Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, Pe1 5:6. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (Pe1 4:17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution." Learn,
(1.)The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us.
(2.)Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam 4:7, Jam 4:10.
II.The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you," Mat 6:25; Psa 84:11; Rom 8:28. Learn,
1.The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church.
2.The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal.
3.The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Act 21:14.
Historical interpretation
Nine Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all.
Flee from haughtiness, "for the Lord resisteth the proud." Abhor falsehood, for says [the Scripture], "Thou shalt destroy all them that speak lies." Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering, that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For "by alms and fidelity sins are purged away."
For if I in this brief space of time, have enjoyed such fellowship with your bishop-I mean not of a mere human, but of a spiritual nature-how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.
Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.
There are some who say outright that marriage is fornication and teach that it was introduced by the devil. They proudly say that they are imitating the Lord who neither married nor had any possession in this world, boasting that they understand the gospel better than anyone else. The Scripture says to them: "God resists the proud but gives grace to the humble." Further, they do not know the reason why the Lord did not marry. In the first place he had his own bride, the Church; and in the next place he was no ordinary man that he should also be in need of some helpmeet after the flesh. Nor was it necessary for him to beget children since he abides eternally and was born the only Son of God.
Of those who were anxious to disturb everything should be restrained; and when, besides, I had read your letter which you lately wrote hither to my clergy by Crementius the sub-deacon, to the effect that assistance should be given to those who might, after their lapse, be seized with sickness, and might penitently desire communion; I judged it well to stand by your judgment, lest our proceedings, which ought to be united and to agree in all things, should in any respect be different.
To the number of five, that I wrote to the clergy and to the people, and to the martyrs also and confessors, which letters have already been sent to many of our colleagues, and have satisfied them; and they replied that they also agree with me in the same opinion according to the Catholic faith; which very thing do you also communicate to as many of our colleagues as you can, that among all these, may be observed one mode of action and one agreement, according to the Lord's precepts.
I was greatly gratified by observing the constancy of the brethren, and their love of the truth, and their docility and intelligence, as we proceeded, in an orderly method, and in a spirit of moderation, to deal with questions, and difficulties, and concessions. For we took care not to press, in every way and with jealous urgency, opinions which had once been adopted, even although they might appear to be correct. Neither did we evade objections alleged by others; but we endeavoured as far as possible to keep by the subject in hand, and to establish the positions pertinent to it. Nor, again, were we ashamed to change our opinions, if reason convinced us, and to acknowledge the fact; but rather with a good conscience, and in all sincerity, and with open hearts before God, we accepted all that could be established by the demonstrations and teachings of the Holy Scriptures.
We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest... For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men... We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resists the proud, but gives grace to the humble." [1 Peter 5:5, James 4:6, Proverbs 3:34]
I fear that you may presume to rely on your own spirit to mortify the doings of the flesh and so perish for pride and find yourselves opposed for being proud, not granted grace for being humble.
By “young men” Peter means everyone who occupies a subordinate role in the church. But note that those who are superiors must also act humbly, for humility is what should be common to both.
All of you, clothe yourselves with humility towards one another. For he says all, meaning both the elders and the young men, who are commanded to manifest the virtue of humility towards one another, both by ruling and by humbly obeying. This is something we read that Peter himself did, when, upon entering Caesarea, Cornelius humbly fell at his feet, and he humbly raised him up, saying: Stand up, I too am just a man like you (Acts X). And indeed Cornelius had not yet been reborn in Christ, nor had he yet been incorporated into the members of the Church. Therefore, all are either taught to have humility towards one another by example, or this is also insinuated by word because he knew that the vice of pride, which cast the angels down from heaven, ought to be guarded against by all. He prudently warns and refreshes all with the accompanying judgment of Solomon, saying:
Likewise, young men, be subject to the elders. After teaching the elders how to lead, it was necessary to also instruct the younger ones to obey their paternal provision. However, it was not necessary to speak much to them, but only to give the precept of subjection. For surely he had commanded the elders to be examples to those under them, and it sufficed for the younger ones to look to the good examples of their elders and devoutly imitate them. But lest the superiors hearing these things should think that only the subjects are to observe the laws of humility and not also themselves, he immediately added by admonishing generally:
For God resists the proud, etc. And he immediately explains what that same grace is which God bestows upon the humble, when he subsequently adds by admonishing:
Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God.
"Εγκομδώσασθε" indeed means, "surround yourselves, embrace."
Continue studying 1 Peter 5:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
First Peter 5:5 delivers a powerful exhortation to humility and mutual submission within the Christian community, building upon Peter's previous instructions to elders. It calls younger members to defer to their elders and, more broadly, urges all believers to adopt a posture of mutual deference, symbolically "clothing" themselves with humility. The verse then provides the profound theological rationale for this command, asserting that God actively opposes the proud but generously bestows His unmerited favor and divine enablement upon the humble.
Context
Literary Context
This verse is strategically placed within Peter's epistle, which primarily addresses believers undergoing various forms of suffering and persecution in Asia Minor. Having discussed the nature of Christian suffering in 1 Peter 4, Peter transitions in 1 Peter 5 to practical instructions for Christian living within the church community, particularly concerning leadership and community dynamics. He first charges the elders to shepherd the flock of God with willingness, humility, and as examples, rather than by compulsion or for personal gain, as seen in 1 Peter 5:1-4. Verse 5 then extends this call for humble submission, first to the "younger" in relation to the "elder," and then universally to "all" believers, emphasizing the essential nature of mutual humility as the foundation for healthy communal life.
Historical & Cultural Context
Peter's audience lived in the Roman Empire, where concepts of honor, status, and power were paramount. Humility, particularly the kind of self-effacing humility advocated by Peter, was often viewed as a weakness or even contemptible by the Greco-Roman world. The term "younger" (G3501, néos) likely refers not only to chronological age but also to those who are less experienced, less mature in faith, or hold lesser positions within the community, while "elder" (G4245, presbýteros) refers to both older individuals and established church leaders. The imagery of "being clothed with humility" carries a significant cultural nuance: the Greek word (G1463, enkombóomai) can refer to tying on a slave's apron or a simple outer garment worn for dirty work, vividly illustrating a posture of readiness to serve others, even in the most menial tasks, echoing the example of Christ. This was a radical counter-cultural call for believers.
Key Themes
1 Peter 5:5 contributes significantly to several overarching themes in Peter's letter and the broader New Testament. Firstly, it underscores the theme of Submission within the Community, extending the principle of deference from specific roles (elders to Christ, younger to elders) to a universal call for "all [of you] be subject one to another." This mutual submission is not a sign of weakness but a demonstration of Christ-like love and reverence, as also articulated in Ephesians 5:21. Secondly, the verse powerfully emphasizes the Imperative of Humility, portraying it not merely as an internal attitude but as an outward "garment" that characterizes a believer's life and actions. This visible humility is presented as foundational for genuine Christian fellowship and spiritual well-being. Finally, the verse highlights God's Active Stance on Pride and Humility, drawing from Old Testament wisdom (Proverbs 3:34). It reveals God's divine opposition to arrogance and self-sufficiency, while simultaneously promising His abundant grace and favor to those who walk in lowliness of heart.
Exposition and Analysis
Key Word Analysis
This verb (G5293) literally means "to subordinate," "to put under," or "to arrange under." In the middle voice, as used here, it implies a voluntary act of placing oneself under the authority, guidance, or care of another. It signifies a willing obedience and deference, not a forced subjugation, and is crucial for maintaining order and healthy relationships within the community.
This unique verb (G1463) means "to engirdle oneself," specifically referring to tying on an outer garment or an apron, often worn by servants or slaves for labor. The imagery is powerful: humility is not just an internal state but an outward characteristic, like a visible uniform or a badge of servitude, indicating a readiness to serve others and a posture of mutual deference.
This compound noun (G5012) means "lowliness of mind," "humbleness of mind," or "modesty." It describes a disposition that is free from arrogance and self-exaltation, characterized by a realistic assessment of oneself in relation to God and others, leading to a willingness to serve and defer. It is the opposite of pride (G5244, hyperḗphanos).
Verse Breakdown
"Likewise, ye younger, submit yourselves unto the elder."
Peter begins with a specific directive, connecting to his previous instructions for elders. The "younger" (G3501, néos) are exhorted to voluntarily place themselves under the authority and guidance of the "elder" (G4245, presbýteros), which can refer to both older individuals and those in positions of spiritual leadership and maturity. This establishes a principle of respect for experience and authority within the community.
"Yea, all [of you] be subject one to another,"
Immediately, Peter broadens the scope of submission. The Greek particle "Yea" (G1161, dé) introduces a continuation and intensification, emphasizing that the principle of submission is not limited to age or role but applies universally. "All of you be subject one to another" (G240, allḗlōn) underscores the concept of mutual submission, where every believer, regardless of their status, is called to humble themselves and serve others out of reverence for Christ.
"and be clothed with humility:"
This vivid metaphor provides the means by which mutual submission is made possible. Humility (G5012, tapeinophrosýnē) is presented as an outward garment (G1463, enkombóomai) that believers should put on. This signifies that humility must be a visible, active characteristic of one's life, expressed through actions and demeanor, reflecting a servant's heart and a readiness to take the lowest place.
"for God resisteth the proud,"
This clause provides the divine motivation for humility. The conjunction "for" (G3754, hóti) introduces the theological basis. God (G2316, theós) actively "resists" (G498, antitássomai), or sets Himself against, those who are "proud" (G5244, hyperḗphanos). Pride, characterized by arrogance and self-sufficiency, creates an adversarial relationship with God, inviting His opposition and hindering His favor.
"and giveth grace to the humble."
This is the contrasting promise and divine reward for humility. God (G2316, theós) "gives" (G1325, dídōmi) His "grace" (G5485, cháris)—His unmerited favor, divine enablement, and spiritual blessings—to those who are "humble" (G5011, tapeinós). Humility, marked by dependence on God and a willingness to serve, opens the door to God's abundant provision and empowers believers for spiritual growth and effectiveness.
Literary Devices
Peter employs several powerful Literary Devices to convey his message. The most prominent is the Metaphor "be clothed with humility," which vividly portrays humility not as an abstract concept but as a tangible garment that believers must intentionally put on. This imagery emphasizes that humility should be an outward, visible characteristic of one's life, influencing actions and demeanor, much like a servant's apron. There is also a strong Juxtaposition or Contrast between the proud and the humble, and between God's response to each: He "resists" the proud but "gives grace" to the humble. This sharp contrast highlights the diametrically opposed outcomes of these two dispositions. Furthermore, the latter part of the verse contains a direct Allusion to the Septuagint (Greek Old Testament) version of Proverbs 3:34, lending ancient wisdom and divine authority to Peter's exhortation.
Theological and Thematic Connections
This verse is a cornerstone for understanding Christian community and the nature of God's interaction with humanity. Theologically, it reveals God as actively involved in human affairs, not passively observing, but taking a definitive stance against pride and in favor of humility. Pride, in this context, is not merely self-confidence but an arrogant self-sufficiency that denies dependence on God and others, placing oneself above divine authority and communal harmony. Conversely, humility is presented as the posture that aligns with God's character and opens the channel for His divine favor and empowerment. This principle underscores the counter-cultural nature of the Kingdom of God, where true greatness is found not in self-exaltation but in humble service and dependence. The verse thus serves as a foundational ethical imperative for believers, shaping their relationships with God and with one another, and fostering a community built on grace rather than competition or hierarchy.
Reflection and Application
First Peter 5:5 offers profound and practical guidance for every believer, calling us to a radical reorientation of our perspectives on self, others, and God. It challenges the innate human tendency towards self-promotion and pride, urging us instead to cultivate a spirit of genuine humility that manifests in our daily interactions. To "clothe" ourselves with humility means to intentionally choose a posture of service, deference, and teachability, even when it feels counter-intuitive or goes against worldly norms. This involves actively listening to others, being willing to learn from those with more experience, and serving in ways that may not bring personal recognition. The call to "be subject one to another" dismantles hierarchical thinking within the body of Christ, fostering a culture where every member is valued, and all are called to contribute by humbly serving each other. Recognizing that God Himself opposes the proud should serve as a powerful deterrent against arrogance, while the promise of His grace to the humble provides immense encouragement to pursue this often-difficult virtue. Embracing humility is not weakness; it is the pathway to experiencing God's abundant favor, spiritual growth, and genuine, Christ-like relationships.
Questions for Reflection
FAQ
Question? Is "younger" only about age in this verse?
While "younger" (G3501, néos) can certainly refer to chronological age, in this context, it extends beyond that. It encompasses those who are less experienced, less mature in faith, or hold positions of lesser authority or influence within the Christian community. The contrast with "elder" (G4245, presbýteros), which refers to both older individuals and church leaders, suggests a broader application of submission to those with greater wisdom, experience, or spiritual oversight. However, the subsequent command for "all [of you] be subject one to another" makes it clear that the principle of humility and mutual deference applies universally, transcending specific age groups or roles.
Question? What does it mean that "God resisteth the proud"?
The Greek word for "resisteth" (G498, antitássomai) is a strong term meaning "to range oneself against," "to oppose actively," or "to set oneself in battle array against." It signifies that God is not neutral toward pride; He actively stands in opposition to it. Pride, characterized by arrogance, self-sufficiency, and a refusal to acknowledge dependence on God or others, is an affront to God's sovereignty and grace. When individuals are proud, they essentially set themselves against God's will and ways, and God, in turn, opposes their self-exaltation. This divine resistance means that the proud will find their efforts hindered, their plans thwarted, and their spiritual growth stifled, as they are cut off from the flow of God's favor and blessing.
Question? How does humility lead to receiving God's grace?
Humility is the posture that acknowledges one's dependence on God and one's need for His unmerited favor. When we are humble (G5011, tapeinós), we recognize our limitations, our sinfulness, and our inability to achieve anything of lasting spiritual value apart from God. This recognition creates an open vessel for God's "grace" (G5485, cháris), which is His divine influence upon the heart and its reflection in the life, including His unmerited favor, spiritual enablement, and blessings. Pride, conversely, is a closed fist, believing it has no need for God or others, thereby cutting itself off from the very source of life and power. Humility, therefore, is not a merit that earns grace, but a disposition that is receptive to the free gift of God's love and power, allowing it to flow abundantly into one's life.
Christ-Centered Fulfillment
First Peter 5:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent example of the humility and submission that Peter commands. Though being in very nature God, Christ did not consider equality with God something to be grasped, but rather emptied Himself, taking the very nature of a servant, being made in human likeness (Philippians 2:5-8). He perfectly embodied the command to "be clothed with humility," demonstrating it by washing His disciples' feet, an act typically reserved for the lowest servant (John 13:1-17). Jesus Himself declared, "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:29). His entire earthly life was one of perfect submission to the Father's will, even to the point of death on a cross (Hebrews 5:8). It is precisely because of His profound humility and obedience that God highly exalted Him and gave Him the name that is above every name (Philippians 2:9-11). Thus, the promise that God "giveth grace to the humble" is supremely fulfilled in Christ, who, by His perfect humility, became the source of all grace and salvation for those who humble themselves before Him (Luke 14:11).