1 Peter 4:7
Verse
Context
Living for God’s Glory
6That is why the gospel was preached even to those who are now dead, so that they might be judged as men in the flesh, but live according to God in the spirit.7The end of all things is near. Therefore be clear-minded and sober, so that you can pray. 8Above all, love one another deeply, because love covers over a multitude of sins.
Sermons
David WilkersonDavid Wilkerson
Jonathan EdwardsDavid Wilkerson
St. Polycarp of Smyrna
Basilea SchlinkSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people. In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand. If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer. Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.
Jamieson-Fausset-Brown Bible Commentary
Resuming the idea in Pe1 4:5. the end of all things--and therefore also of the wantonness (Pe1 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (Pe1 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing. sober--"self-restrained." The opposite duties to the sins in Pe1 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (Pe1 4:3). watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer. prayer--Greek, "prayers"; the end for which we should exercise vigilance.
John Gill Bible Commentary
But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a man, is near at hand; which is but as an hand's breadth, passes away like a tale that is told, and is but as a vapour which appears for a while, and then vanishes away. Or this may be said with regard to the Jews, the end of their church and civil state was near at hand, of their sacrifices, temple, city, and nation; or with respect to the whole universe, to the scheme and fashion of this world, which will soon be gone, though the substance will abide; when the heavens shall pass away, and the earth and all therein will be burnt up; when there will be an end of all the purposes and promises of God respecting the present state of things concerning his church and people, and of the judgments of God upon his enemies here; when the man of sin will be destroyed, and the wickedness of the wicked will be come to an end, and the sorrows, afflictions, and persecutions of the saints, will be no more; and when will be an end put to the present dispensation of things; there will be an end of the ministry of the word, and of the administration of ordinances; time will be no more, and the final state of both good and bad men will take place: this may be said to be at hand in the apostle's time, though so long ago, because that was the last time, and the last dispensation of things; and whereas they knew not the exact time when it would be, they frequently spoke of it as near, in order to stir up the saints to the more diligent discharge of duty, and fervent exercise of grace, as here: be ye therefore sober, or "temperate", as the Arabic version renders it; and so is opposed to intemperance in eating and drinking, which is an abuse of the creatures of Gods, and unfits a man for the duties of religion; when Satan easily gets an advantage, and is often the cause of other sins, and is frequently dissuaded from, for the same reason as here; see Co1 7:31 or chaste, as the Syriac version; and so is opposed to immodesty in words, actions, or apparel, in which sense sobriety is used in Ti1 2:9 or "prudent", as the Vulgate Latin version; and is opposed to all self-conceit and vanity of mind, and imprudence in conduct and conversation; see Rom 12:3 and to all immoderate care of the world, which has the same effect upon the soul as surfeiting and drunkenness on the body: it hinders the soul in the service of God, chokes the word, and makes it unprofitable, and runs men into many sins, snares, and temptations; and the consideration of the end of all things being at hand should draw off from it. It may also signify soundness of mind and judgment in the doctrines of faith, which are words of truth and soberness; and the rather this may be exhorted to, since towards the close of time there will be little of the doctrine of faith in the earth, and men will not be able to endure sound doctrine: it follows, and watch unto prayer; watch all opportunities of praying, or of attendance on that ordinance, both in private and in public; watch and observe both your present wants, and present mercies, that ye may know what to pray for, and what to return thanks for; and that you have a due reverence of the divine Majesty, in whose presence you are entering. The Vulgate Latin and Arabic versions render it, "watch", or "be awake in prayers"; be careful that you lift up your hearts with your hands to God; that you pray for such things as are agreeable to the revealed will of God;, that you pray in faith, and lift up holy hands without wrath and doubting; and watch for the Spirit of God to enlarge your hearts in prayer, and to assist you both as to the matter and manner of praying. And persons should also watch after prayer for a return of it; and that they do not depend upon the duty performed; and that they are not negligent to return thanks for the mercy prayed for, when received. Very rightly does the apostle join the above exhortation with this, since a man that is not sober is neither fit to watch nor pray; and a drunken man, according to the Jewish canons, might not pray (l): "one that is a drinker, or in drink, let him not pray, or if he prays, his prayer is deprecations; a drunken man, let him not pray, and if he prays his prayer is blasphemies.'' Or, as it is elsewhere (m) expressed, "let not a drunken man pray, because he has no intention; and if he prays, his prayer is an abomination, therefore let him return and, pray when he is clear of his drunkenness: let no one in drink pray, and if he prays, his prayer is prayer (unless the word should rather be rendered "folly", as it may); who is a drunken man? he that cannot speak before a king; a man in drink can speak before a king, and not be confounded; even though he drinks but a fourth part, or a quarter of wine, let him not pray until his wine is departed from him.'' (l) T. Hieros. Terumot, fol. 40. 4. (m) Maimon. Hilch Tephilla, c. 4. sect. 17.
Matthew Henry Bible Commentary
We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations. 1. To sobriety and watchfulness: "Be you therefore sober, Pe1 4:7. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, Pe1 4:3. An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luk 21:34; Mat 26:40, Mat 26:41. Learn, (1.) The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs. (2.) Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can. (3.) The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper. 2. To charity: And above all things have fervent charity among yourselves, Pe1 4:8. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col 3:14. It is greater than faith or hope, Co1 13:13. One excellent effect of it is that it will cover a multitude of sins. Learn, (1.) There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb 13:1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection. (2.) It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other. (3.) It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Mat 6:14. 3. To hospitality, Pe1 4:9. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb 13:1, Heb 13:2; Rom 12:13. The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, without grudging or grumbling at the expense or trouble. Learn, (1.) Christians ought not only to be charitable, but hospitable, one to another. (2.) Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. Freely you have received, freely give. 4. To the improvement of talents, Pe1 4:11. (1.) The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn, [1.] Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace. [2.] Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able. [3.] In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful. (2.) The apostle exemplifies his direction about gifts in two particulars - speaking and ministering, concerning which he gives these rules: - [1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Mat 5:16), through Jesus Christ, who has procured and given these gifts to men (Eph 4:8), and through whom alone we and our services are accepted of God (Heb 13:15), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal 3:16; Eph 4:29; Psa 145:10-12. Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, Co1 10:31. Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen.
Tyndale Open Study Notes
4:7-11 With this paragraph of miscellaneous exhortations, Peter concludes the third major section of the letter (3:13–4:11). 4:7 The end of the world is coming soon: At Christ’s coming, the “last days” predicted by the Old Testament prophets had begun (see 1:10-12). The next event in salvation history is the second coming of Christ, which will bring the end of the world as we know it. The end could come at any time; therefore, Christians must always be ready for it (see also Phil 4:5; Jas 5:8; Rev 1:3; 22:10).
1 Peter 4:7
Living for God’s Glory
6That is why the gospel was preached even to those who are now dead, so that they might be judged as men in the flesh, but live according to God in the spirit.7The end of all things is near. Therefore be clear-minded and sober, so that you can pray. 8Above all, love one another deeply, because love covers over a multitude of sins.
- Scripture
- Sermons
- Commentary
Getting Ready for the End of All Things
By David Wilkerson38K43:19PSA 133:1HAG 2:5ZEC 10:1MAT 18:151PE 4:72PE 1:14REV 14:14This sermon emphasizes the importance of preparing for the end times by focusing on spiritual readiness rather than physical provisions. It highlights the need for forgiveness, love, and unity within the body of Christ to remove hindrances and welcome the outpouring of the Holy Spirit for a great harvest. The speaker encourages humility, prayer, and faith in God's promises, emphasizing the imminent glory and presence of Jesus Christ.
Its Later Then You Think
By David Wilkerson3.5K59:21Last Days1PE 4:21PE 4:72PE 3:7In this sermon, the speaker focuses on the concept of time and how it is divided into three categories: time passed, the time of our sojourner, and the time of departure. The speaker emphasizes the importance of not wasting time and reflects on what could have been achieved if time had been used wisely. He addresses the audience, particularly young people, urging them to take their present time seriously and not assume invincibility. The sermon is centered on the eternal purpose that God has for each individual, with a focus on Jesus Christ.
Wrong Revival Principles - Part 1
By Jonathan Edwards2.8K35:44Audio BooksLUK 21:36ACT 1:81CO 14:37EPH 6:111PE 4:71PE 5:8In this sermon, the preacher emphasizes the importance of remaining vigilant and watchful in the face of spiritual challenges. He reminds the listeners that despite experiencing divine revelations and comforts, they are still in a world controlled by the enemy. The preacher references Luke 21:36, where Jesus instructs his disciples to watch and pray always. He highlights the need for believers to be diligent and to put on the whole armor of God in order to stand firm in the face of evil. The preacher also addresses the criticism and complaints against those who are zealous for the work of God, urging the listeners to avoid being prejudiced against the call for prudence and orderliness in promoting the work of God.
David Wilkerson's Last Message to Usa (Clip)
By David Wilkerson1.8K09:33MAT 24:42MAT 24:441TH 5:21PE 4:72PE 3:92PE 3:14
This sermon from 2 Peter 3 discusses the impending day of the Lord, emphasizing the importance of repentance and readiness for the coming judgment. It highlights warnings from various sources about catastrophic events and the need for spiritual preparedness in the face of uncertainty and global unrest.
To the Philippians (Ca. 110-140)
By St. Polycarp of Smyrna1.6K16:27Audio BooksMAT 6:13EPH 2:81PE 4:7In this sermon, the speaker urges the listeners to serve God with fear and truth, while forsaking empty talking and the errors of the world. The speaker emphasizes the belief in God's power to raise Jesus Christ from the dead and exalt him to a position of glory and authority. The sermon encourages the audience to follow God's will, obey his commandments, and love what he loves, while abstaining from unrighteousness and sinful behaviors. The speaker also warns against covetousness and impurity, reminding the listeners that those who cannot govern themselves in these areas will be judged. The sermon concludes with a call to be blameless in their conduct among the Gentiles, so that their good works may bring praise to God and prevent his name from being blasphemed.
Holl-08 De Dood en Opstanding Van Israël (The Death and Resurrection of Israel)
By Art Katz90548:18HollandMAT 6:33EPH 5:16HEB 9:271PE 4:7REV 1:8In this sermon, the speaker emphasizes the importance of recognizing the prophetic reality in our daily circumstances. He believes that God uses seemingly accidental experiences to convey specific messages to us. The speaker also mentions the need to pray for various individuals, including a doctor, a psychologist, and a bicycle maker. He shares a conversation he had with a man on a train, discussing the breakdowns of modern civilization. The speaker then encourages the listener to read Psalm 82 and 83, as he plans to speak on them in the future. He concludes by stating that the current crisis of violence in Israel is just the beginning and will not improve.
Give God the Glory!
By Basilea Schlink62704:35Radio ShowPSA 119:105ROM 12:11CO 10:31EPH 6:131TH 5:161PE 4:7REV 14:7The sermon transcript emphasizes the importance of giving God the glory and making Him the Lord of our lives. It encourages believers to live according to God's commandments and stand firm in the face of deception and confusion. The sermon also calls for unity among believers in order to combat Satanic deception in the last days. The transcript concludes by reminding listeners to honor God by accepting themselves as He has made them and by praising and worshiping Him.
Something Is Happening
By Hans R. Waldvogel59523:44Christian LifeISA 48:10MAT 6:33JHN 14:6ACT 20:18EPH 2:11PE 4:7REV 2:7In this sermon, the speaker shares a story about a group of British men who were supposed to protect people from a man-eating lion but failed because one of them fell asleep. The speaker then emphasizes that things are happening rapidly in the world and urges the audience to be vigilant because the devil is like a roaring lion seeking to harm them. The speaker encourages the audience to believe in the existence of the devil and warns against complacency. The sermon also highlights the importance of drawing near to God through worship and waiting upon Him. The speaker shares a testimony of a family who initially had no time for worship but eventually realized its importance and experienced a transformation. The sermon concludes with the reminder that God is working in the lives of those who have a heart that is perfect toward Him and that His power is able to exceed all expectations. The audience is encouraged to remain watchful, prayerful, and ready for the coming of the Lord.
Judgment Is Coming
By Edwin H. Waldvogel14946:58JudgmentReadiness for Christ's ReturnMAT 24:42LUK 21:36JHN 14:23ROM 8:1COL 3:31TH 1:12TH 1:62TI 3:11PE 4:71JN 2:28Edwin H. Waldvogel emphasizes the urgency of being prepared for the coming judgment, urging believers to live in Christ and maintain a holy walk. He reflects on the significance of being united with God and the transformative power of accepting Jesus into our lives. Waldvogel warns against the creeping moral decline within the church and the world, reminding the congregation that judgment is imminent and that they must be vigilant in their faith. He encourages a life of prayer, obedience, and readiness for Christ's return, highlighting the importance of being filled with the Holy Spirit. Ultimately, he calls for a commitment to glorify God in our lives as we await His coming.
On Prayer, Homily 1
By St. Theophan the Recluse2PSA 19:14PSA 145:18MAT 6:6LUK 18:1EPH 6:18PHP 4:6COL 4:21TH 5:16JAS 5:161PE 4:7St. Theophan the Recluse emphasizes the importance of prayer as the main work of the temple, guiding believers on how to cultivate a prayerful spirit both at home and in the church. He highlights that true prayer involves piercing our hearts with pious feelings towards God, such as humility, submission, gratitude, and forgiveness, rather than just reciting words. The preacher stresses the need for preparation before prayer, attention, and feeling during prayer, and reflection after prayer to fully engage with God. St. Theophan encourages believers to follow specific rules to maintain a prayerful spirit and experience the sweetness of prayer in their daily lives.
Therefore, Be Serious
By David Wilkerson0Spiritual WarfareVigilance in FaithMAT 4:1LUK 22:31JHN 10:102CO 2:11EPH 6:12JAS 4:71PE 4:71PE 5:81JN 5:19REV 12:9David Wilkerson emphasizes the urgency of being serious in our spiritual lives, warning that those who follow Jesus are marked by Satan for destruction. He cites 1 Peter 4:7, urging believers to be sober-minded and vigilant in prayer as the end times approach and the enemy intensifies his attacks. Wilkerson highlights the reality of the devil, countering the notion that he can be ignored or reasoned away, and stresses the importance of recognizing his presence and tactics. The sermon calls for Christians to resist the devil with steadfast faith, as outlined in 1 Peter 5:8-9, reminding us that we are not alone in our struggles. Ultimately, it is a call to take our spiritual battles seriously and to remain alert in our faith.
Cautionary Thoughts on the Revival Phenomena
By Art Katz0DiscernmentHolinessEXO 20:26ISA 52:11JER 29:13MAT 24:242CO 7:1EPH 4:151TH 5:212TH 2:91PE 4:71JN 4:1Art Katz addresses the complexities surrounding the current revival phenomena, expressing concern over the mixed reports of its authenticity and the potential for deception. He contrasts the present revival with historical movements like the Welsh Revival, emphasizing the need for discernment and caution against manifestations that may lack holiness. Katz warns that the Church's focus on experiences and benefits could lead to spiritual jeopardy, urging believers to seek genuine encounters with God rather than superficial sensations. He calls for a return to holiness and accountability within the Body of Christ, highlighting the dangers of being swayed by emotional and sensational experiences. Ultimately, Katz emphasizes the importance of testing all spirits and maintaining a reverent approach to God's presence.
A Heart Perfect Toward God (Be Diligent to Get Alone With God, and He Will Supply This Need Also)
By Hans R. Waldvogel0Diligence in PrayerSeeking GodDAN 9:3PHP 2:13PHP 4:191PE 4:7Hans R. Waldvogel emphasizes the necessity of dedicating time to be alone with God, asserting that true fulfillment and spiritual growth come from seeking Him diligently. He reflects on his own experiences of setting aside time for prayer and how it transformed his life, urging believers to cultivate a heart that is perfect toward God. Waldvogel warns against complacency in faith and encourages a deep, personal relationship with God, highlighting that prayer is a struggle that requires perseverance and sincerity. He calls for a return to the objective of seeking God earnestly, rather than settling for superficial experiences. Ultimately, he stresses that God desires hearts fully devoted to Him, ready to receive His guidance and provision.
1 Peter 4:7
By John Gill0Prayer and VigilanceEnd TimesMAT 26:41ROM 12:11CO 9:24PHP 4:61TH 5:61TI 2:8HEB 12:1JAS 5:81PE 4:71PE 5:8John Gill emphasizes the urgency of 1 Peter 4:7, reminding believers that the end of all things is near, which calls for a sober and vigilant lifestyle. He explains that this end refers to the conclusion of individual lives, the Jewish state, and ultimately the universe, urging Christians to be temperate and focused on their spiritual duties. Gill highlights the importance of prayer, encouraging believers to be watchful and intentional in their communication with God, as sobriety in mind and spirit is essential for effective prayer. The sermon serves as a call to live with awareness of the transient nature of life and the imminent return of Christ, prompting a diligent exercise of faith and grace.
Lying Signs and Wonders: Deceptions of the Last Days
By Art Katz0DiscernmentHolinessEXO 20:26EXO 30:32ISA 52:11JER 29:13MAT 24:242CO 7:11TH 5:212TH 2:91PE 4:71JN 4:1Art Katz addresses the phenomenon of 'lying signs and wonders' in the last days, expressing concern over the division it creates among believers. He emphasizes the need for discernment, cautioning against equating experiences with the authenticity of God's work, as some manifestations may be deceptive. Katz reflects on the historical context of revivals, contrasting them with current movements that may lack the holiness and reverence expected in God's presence. He warns that the pursuit of experiences can lead to spiritual jeopardy and urges believers to seek genuine encounters with God rather than superficial blessings. Ultimately, he calls for a return to holiness and discernment in the face of potential deception.
A Jewel More Worth Than a World!
By Thomas Brooks0Value of TimeAccountabilityPSA 90:12ECC 3:1MAT 25:14ROM 13:112CO 5:10GAL 6:10EPH 5:16COL 4:5JAS 4:141PE 4:7Thomas Brooks emphasizes the immense value of time, likening it to a jewel that surpasses worldly riches. He urges believers to recognize that time is a divine talent for which they will be held accountable, and stresses the urgency of using it wisely to fulfill their spiritual responsibilities. Brooks highlights the various tasks at hand, including saving souls, honoring God, and overcoming temptations, all of which require diligent use of time. He calls on the congregation to reflect on their lives and the importance of redeeming the time in light of the evil days we live in.
Men Who Do Not Pray
By A.W. Tozer0PrayerSpiritual LeadershipMAT 26:41LUK 18:1ACT 6:3EPH 6:18PHP 4:6COL 4:21TH 5:171TI 2:8JAS 5:161PE 4:7A.W. Tozer emphasizes the critical role of prayer in the lives of men who lead within the church, warning against a trend where women take on the spiritual responsibilities while men neglect prayer. He asserts that true leadership in the church must be rooted in spiritual worth, which is cultivated through dedicated prayer. Tozer argues that a prayerless man lacks the vision necessary to guide the church effectively, and that spiritual qualifications must be prioritized over mere gender. He calls for men to earn their leadership through their commitment to prayer, ensuring they are deserving of their roles. The sermon concludes with a heartfelt prayer for integrity in leadership and a commitment to prayer.
Thou Restrainest Prayer Before God.
By F.B. Meyer0Spiritual DisciplineThe Importance of PrayerJOB 15:4PSA 127:1MAT 6:6ACT 2:42EPH 6:18COL 4:21TH 5:17HEB 10:25JAS 5:161PE 4:7F.B. Meyer emphasizes the critical importance of prayer in the life of a believer, highlighting how Job's friends mistakenly assumed his suffering was due to secret sin, while many Christians today similarly neglect private, social, and family prayer. He warns that restraining prayer leads to spiritual famine and a lack of connection with God, as believers often prioritize work for the Lord over personal communion with Him. Meyer calls for a return to dedicated prayer practices, urging individuals to create time for intercession and to gather with others in prayer, as well as to establish family worship as a cornerstone of home life.
When Thou Hearest the Sound of a Going in the Tops of the Mulberry Trees
By C.H. Spurgeon0Spiritual PreparednessPrayerPSA 27:8MAT 7:7JHN 15:7ACT 1:14ROM 8:26EPH 6:18PHP 4:61TH 5:17JAS 5:161PE 4:7C.H. Spurgeon emphasizes the importance of prayerfulness among the members of Christ's Church, especially during times when God seems to favor them, likening these moments to 'the sound of a going in the tops of the mulberry trees.' He encourages believers to be doubly earnest in prayer and action during these seasons, as they experience a unique closeness to God and the joy of the Holy Spirit. Spurgeon urges Christians to rid themselves of evil habits and to prepare for the outpouring of God's Spirit, reminding them that while they can set their sails, it is God who must provide the wind. He calls for a commitment to be more constant in prayer and holy in conduct as they draw nearer to Christ. Ultimately, he highlights the need for readiness to seize the opportunities that God presents.
Examples of Praying Men
By E.M. Bounds0The Power of PrayerCommitment to PrayerPSA 55:17MAT 7:7LUK 18:1ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:17JAS 5:161PE 4:7E.M. Bounds emphasizes the profound power and necessity of prayer, illustrating through various historical figures how their dedication to prayer led to remarkable spiritual success and influence. He highlights that true prayer requires total concentration and fervor, contrasting it with the superficiality often seen in modern practices. Bounds cites examples like Payson, who wore grooves into the floor from kneeling in prayer, and Dr. Judson, who attributed his impactful ministry to his commitment to lengthy, earnest prayer. The sermon calls for a reevaluation of prayer as a serious, laborious endeavor rather than a mere routine, urging believers to invest significant time in communion with God. Ultimately, Bounds asserts that no enduring work for God can be accomplished without being a person of prayer.
Coming Persecution and the Baptism of the Holy Spirit
By Brian Long0HAB 2:3HAB 3:17ACT 1:8EPH 5:181PE 4:7Brian Long preaches a powerful sermon on the importance of embracing God's call to martyrdom and suffering for His glory, emphasizing the need to surrender all to Jesus and pursue Him wholeheartedly. He challenges the congregation to turn to prayer, run with purpose in sharing the gospel, and seek to be filled with the Holy Spirit for power and boldness in witnessing. The sermon progresses from wrestling with the vision to receiving it and ultimately running with it in prayer and praise, trusting in God's mercy and strength.
On Lukewarmness
By Thomas Reade02CH 7:14PSA 51:10MAT 28:19PHP 4:7COL 3:2HEB 12:6JAS 4:81PE 4:71JN 1:9REV 3:16Thomas Reade preaches about the dangers of lukewarmness in the Christian faith, emphasizing how indifference and unbelief can lead believers astray from the path of true devotion. He warns that spiritual lukewarmness is abhorrent to God and can result in a loss of divine favor and intimacy. Reade highlights the importance of maintaining a fervent love for God and avoiding backsliding by staying vigilant in faith and prayer. He stresses that peace with God is secured through Christ's atonement, but the peace of sanctification requires constant prayer, obedience, and a focus on Jesus rather than on one's sins.
The Devil's Opposition to Prayer
By F.J. Perryman0DAN 10:12LUK 18:1ROM 15:30EPH 6:10EPH 6:18COL 4:2COL 4:12HEB 5:7JAS 5:161PE 4:7F.J. Perryman preaches about the challenges and importance of prayer, emphasizing the spiritual battle that occurs when we engage in prayer. The difficulty in praying can be attributed to the opposition of the Devil, who hinders and opposes effective prayer. The Scriptures highlight the necessity of fervent, persevering, and fervent prayer, indicating a dire urgency and the need for undaunted courage in prayer. Prayer is a powerful tool in administering the victory of Calvary, but it requires vigilance, cooperation with God, and a deep understanding of the spiritual warfare involved.
Hypocrites Deficient in the Duty of Prayer
By Jonathan Edwards0JOB 27:10PSA 139:23MAT 11:28MRK 9:24JHN 8:311TH 5:17HEB 10:38JAS 5:161PE 4:7Jonathan Edwards preaches about the importance of persevering in the duty of prayer, highlighting how hypocrites may initially continue in prayer due to common illuminations, affections, and hope, but eventually neglect it due to lack of true conversion, false hope, and sinful practices. He emphasizes the necessity of constant prayer as a means to nourish the soul, maintain communion with God, resist sin, and grow in holiness. Edwards warns against the dangers of neglecting prayer, urging believers to watch against excuses and forsake practices that hinder their prayer life.
The Seed of the Woman
By Henry Law01TH 5:62TI 4:51PE 1:131PE 4:71PE 5:8In this sermon on being sober, the preacher emphasizes the importance of believers remaining calm, collected, and circumspect in spirit, free from mental and spiritual 'intoxication'. While God's Spirit enables us to cast our anxieties on Him, believers are responsible to stay sober-minded and watchful, exercising self-control and dependence on the Spirit. The urgency of the command to be sober is highlighted, as believers are called to be alert and vigilant against the adversary, the devil. The concept of being sober extends to maintaining a sense of coolness, self-control, and readiness for any emergency, avoiding extremes and staying balanced in all circumstances.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people. In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand. If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer. Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.
Jamieson-Fausset-Brown Bible Commentary
Resuming the idea in Pe1 4:5. the end of all things--and therefore also of the wantonness (Pe1 4:3-4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (Pe1 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing. sober--"self-restrained." The opposite duties to the sins in Pe1 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (Pe1 4:3). watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer. prayer--Greek, "prayers"; the end for which we should exercise vigilance.
John Gill Bible Commentary
But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a man, is near at hand; which is but as an hand's breadth, passes away like a tale that is told, and is but as a vapour which appears for a while, and then vanishes away. Or this may be said with regard to the Jews, the end of their church and civil state was near at hand, of their sacrifices, temple, city, and nation; or with respect to the whole universe, to the scheme and fashion of this world, which will soon be gone, though the substance will abide; when the heavens shall pass away, and the earth and all therein will be burnt up; when there will be an end of all the purposes and promises of God respecting the present state of things concerning his church and people, and of the judgments of God upon his enemies here; when the man of sin will be destroyed, and the wickedness of the wicked will be come to an end, and the sorrows, afflictions, and persecutions of the saints, will be no more; and when will be an end put to the present dispensation of things; there will be an end of the ministry of the word, and of the administration of ordinances; time will be no more, and the final state of both good and bad men will take place: this may be said to be at hand in the apostle's time, though so long ago, because that was the last time, and the last dispensation of things; and whereas they knew not the exact time when it would be, they frequently spoke of it as near, in order to stir up the saints to the more diligent discharge of duty, and fervent exercise of grace, as here: be ye therefore sober, or "temperate", as the Arabic version renders it; and so is opposed to intemperance in eating and drinking, which is an abuse of the creatures of Gods, and unfits a man for the duties of religion; when Satan easily gets an advantage, and is often the cause of other sins, and is frequently dissuaded from, for the same reason as here; see Co1 7:31 or chaste, as the Syriac version; and so is opposed to immodesty in words, actions, or apparel, in which sense sobriety is used in Ti1 2:9 or "prudent", as the Vulgate Latin version; and is opposed to all self-conceit and vanity of mind, and imprudence in conduct and conversation; see Rom 12:3 and to all immoderate care of the world, which has the same effect upon the soul as surfeiting and drunkenness on the body: it hinders the soul in the service of God, chokes the word, and makes it unprofitable, and runs men into many sins, snares, and temptations; and the consideration of the end of all things being at hand should draw off from it. It may also signify soundness of mind and judgment in the doctrines of faith, which are words of truth and soberness; and the rather this may be exhorted to, since towards the close of time there will be little of the doctrine of faith in the earth, and men will not be able to endure sound doctrine: it follows, and watch unto prayer; watch all opportunities of praying, or of attendance on that ordinance, both in private and in public; watch and observe both your present wants, and present mercies, that ye may know what to pray for, and what to return thanks for; and that you have a due reverence of the divine Majesty, in whose presence you are entering. The Vulgate Latin and Arabic versions render it, "watch", or "be awake in prayers"; be careful that you lift up your hearts with your hands to God; that you pray for such things as are agreeable to the revealed will of God;, that you pray in faith, and lift up holy hands without wrath and doubting; and watch for the Spirit of God to enlarge your hearts in prayer, and to assist you both as to the matter and manner of praying. And persons should also watch after prayer for a return of it; and that they do not depend upon the duty performed; and that they are not negligent to return thanks for the mercy prayed for, when received. Very rightly does the apostle join the above exhortation with this, since a man that is not sober is neither fit to watch nor pray; and a drunken man, according to the Jewish canons, might not pray (l): "one that is a drinker, or in drink, let him not pray, or if he prays, his prayer is deprecations; a drunken man, let him not pray, and if he prays his prayer is blasphemies.'' Or, as it is elsewhere (m) expressed, "let not a drunken man pray, because he has no intention; and if he prays, his prayer is an abomination, therefore let him return and, pray when he is clear of his drunkenness: let no one in drink pray, and if he prays, his prayer is prayer (unless the word should rather be rendered "folly", as it may); who is a drunken man? he that cannot speak before a king; a man in drink can speak before a king, and not be confounded; even though he drinks but a fourth part, or a quarter of wine, let him not pray until his wine is departed from him.'' (l) T. Hieros. Terumot, fol. 40. 4. (m) Maimon. Hilch Tephilla, c. 4. sect. 17.
Matthew Henry Bible Commentary
We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations. 1. To sobriety and watchfulness: "Be you therefore sober, Pe1 4:7. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, Pe1 4:3. An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luk 21:34; Mat 26:40, Mat 26:41. Learn, (1.) The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs. (2.) Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can. (3.) The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper. 2. To charity: And above all things have fervent charity among yourselves, Pe1 4:8. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col 3:14. It is greater than faith or hope, Co1 13:13. One excellent effect of it is that it will cover a multitude of sins. Learn, (1.) There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb 13:1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection. (2.) It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other. (3.) It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Mat 6:14. 3. To hospitality, Pe1 4:9. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb 13:1, Heb 13:2; Rom 12:13. The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, without grudging or grumbling at the expense or trouble. Learn, (1.) Christians ought not only to be charitable, but hospitable, one to another. (2.) Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. Freely you have received, freely give. 4. To the improvement of talents, Pe1 4:11. (1.) The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn, [1.] Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace. [2.] Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able. [3.] In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful. (2.) The apostle exemplifies his direction about gifts in two particulars - speaking and ministering, concerning which he gives these rules: - [1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Mat 5:16), through Jesus Christ, who has procured and given these gifts to men (Eph 4:8), and through whom alone we and our services are accepted of God (Heb 13:15), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal 3:16; Eph 4:29; Psa 145:10-12. Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, Co1 10:31. Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen.
Tyndale Open Study Notes
4:7-11 With this paragraph of miscellaneous exhortations, Peter concludes the third major section of the letter (3:13–4:11). 4:7 The end of the world is coming soon: At Christ’s coming, the “last days” predicted by the Old Testament prophets had begun (see 1:10-12). The next event in salvation history is the second coming of Christ, which will bring the end of the world as we know it. The end could come at any time; therefore, Christians must always be ready for it (see also Phil 4:5; Jas 5:8; Rev 1:3; 22:10).