1Pe 4:7, 2Pe 3:8-9 | Barnes | STEP | Verse 7. But the end of an things is at hand . This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing nigh. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned , or in respect to them , the end of all things drew near. Death is to each one the end of all things here below: the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close. It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Comp. , seq., for his views on this subject. , . The word rendered "is at hand," (ηγγικε,) may refer either to proximity of place or time , and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see ; ; in the latter sense, as referring to time as being near, see ; ; . The idea as applied to time , or to an approaching event , is undoubtedly that it is close by ; it is not far off ; it will soon occur . If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant--perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to men, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur. Be ye therefore sober . Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained . And watch unto prayer . Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Comp. . The word rendered watch , means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, that the near approach of the end of all things should make us serious and prayerful . I. The end may be regarded as approaching. This is true (1.) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all men, , , among other reasons, in order that we may be always ready, No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of men shall be slumbering in false security, ; . (2.) It is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die. II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray. (1.) To be serious ; for (a.) the end of all things, regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable. (b.) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible. (c) There are advantages in seriousness of mind. It enables us to take better views of things, . A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are. (2.) To be watchful unto prayer. (a.) Men naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads men to pray if they suppose the end of the world is drawing near. A ship-wreck, or any other sudden danger, leads them to pray, . So men often pray in sickness who have never prayed in days of health. (b.) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer. (c) "end" (d) "watch"

1 Peter 4:7

Verse 7. But the end of an things is at hand. This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing nigh. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below: the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close. It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Comp. 2Pet 3:8, seq., for his views on this subject. Rom 13:11, Rom 13:12. The word rendered "is at hand," (ηγγικε,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Mt 21:1, Mk 11:1; Lk 7:12, 15:25, 18:35,40, 19:29,37,41, 24:46, Acts 9:3, 10:9, 21:33; in the latter sense, as referring to time as being near, see Mt 3:2; Mt 4:17, 10:7, 21:34, 26:45, Mk 1:16, Lk 21:20,28, Acts 7:17, Rom 13:12; Heb 10:25, 1Pet 4:7. The idea as applied to time, or to an approaching event, is undoubtedly that it is close by; it is not far off; it will soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant--perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to men, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur.

Be ye therefore sober. Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained 1Timm 3:2.

And watch unto prayer. Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Comp. Mt 26:39,41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, that the near approach of the end of all things should make us serious and prayerful.

I. The end may be regarded as approaching. This is true

(1.) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all men, Mt 24:36, Acts 1:7, among other reasons, in order that we may be always ready, No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of men shall be slumbering in false security, Mt 24:37-39,42,43, 1Thes 5:2; Lk 21:34.

(2.) It is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.

II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.

(1.) To be serious; for

(a.) the end of all things, regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.

(b.) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.

(c) There are advantages in seriousness of mind. It enables us to take better views of things, Eccl 7:2,3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.

(2.) To be watchful unto prayer.

(a.) Men naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads men to pray if they suppose the end of the world is drawing near. A ship-wreck, or any other sudden danger, leads them to pray, Ps 107:28. So men often pray in sickness who have never prayed in days of health.

(b.) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer.

2 Peter 3:8-9

Verse 8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years. This (2Pet 3:8,9) is the second consideration by which the apostle meets the objection of scoffers against the doctrine of the second coming of the Saviour. The objection was, that much time, and perhaps the time which had been supposed to be set for his coming, had passed away, and still all things remained as they were. The reply of the apostle is, that no argument could be drawn from this, for that which may seem to be a long time to us is a brief period with God. In the infinity of his own duration there is abundant time to accomplish his designs, and it can make no difference with him whether they are accomplished in one day or extended to a thousand years. Man has but a short time to live, and if he does not accomplish his purposes in a very brief period, he never will. But it is not so with God. He always lives; and we cannot therefore infer, because the execution of his purposes seems to be delayed, that they are abandoned. With Him who always lives it will be as easy to accomplish them at a far distant period as now. If it is his pleasure to accomplish them in a single day, he can do it; if he chooses that the execution shall be deferred to a thousand years, or that a thousand years shall be consumed in executing them, he has power to carry them onward through what seems to us to be so vast a duration. The wicked, therefore, cannot infer that they will escape because their punishment is delayed; nor should the righteous fear that the Divine promises will fail because ages pass away before they are accomplished. The expression here used, that "one day is with the Lord as a thousand years," etc., is common in the Rabbinical writings. See Wetstein in loc. A similar thought occurs in Ps 90:4: "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night."

(b) "a thousand years" Ps 90:4 Verse 9. The Lord is not slack concerning his promise. That is, it should not be inferred because his promise seems to be long delayed that therefore it will fail. When men, after a considerable lapse of time, fail to fulfil their engagements, we infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a want of principle which makes them regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfilment of the Divine purposes. Whatever may be the reasons why they seem to be deferred, we may be sure that it is from no such causes as these.

As some men count slackness. It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. 2Pet 3:15.

But is longsuffering to us-ward. Toward us. The delay should be regarded as a proof of his forbearance, and of his desire that men should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration that he is now forbearing, and is willing that he should have an ample opportunity to obtain eternal life. No man should infer that God will not execute his threatenings, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; any man who sins, and who is spared even for a moment, should regard the respite as a proof that God is merciful and forbearing now.

Not willing that any should perish. That is, he does not desire it or wish it. His nature is benevolent, and he sincerely desires the eternal happiness of all, and his patience towards sinners proves that he is willing that they should be saved. If he were not willing, it would be easy for him to cut them off, and exclude them from hope at once. This passage, however, should not be adduced to prove

(1.) that sinners never will in fact perish; for

(a.) the passage does not refer to what God will do as the final Judge of mankind, but to what are his feelings and desires now towards men.

(b.) One may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws, or be punished, and yet he himself may build a prison, and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that every one arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law.

(c.) It cannot be inferred that all that the heart of infinite benevolence would desire will be accomplished by his mere will. It is evidently as much in accordance with the benevolence of God that no man should be miserable in this world, as it is that no one should suffer in the next, since the difficulty is not in the question where one shall suffer, but in the fact itself that any should suffer; and it is just as much in accordance with his nature that all should he happy here, as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come.

(2.) The passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked; for

(a.) the word here used has reference rather to his disposition, or to his nature, than to any act or plan.

(b.) There is a sense, as is admitted by all, in which he does will the destruction of the wicked--to wit, if they do not repent--that is, if they deserve it.

(c.) Such an act is as inconsistent with his general benevolence as an eternal purpose in the matter, since his eternal purpose can only have been to do what he actually does; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it--for to determine before hand to do what is in fact right, cannot but be a lovely trait in the character of any one.

(3.) The passage then proves

(a.) that God has a sincere desire that men should be saved;

(b.) that any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary;

(c.) that it would be agreeable to the nature of God, and to his arrangements in the plan of salvation, if all men should come to repentance, and accept the offers of mercy;

(d.) that if any come to him truly penitent, and desirous to be saved, they will not be cast off;

(e.) that, since it is in accordance with him nature that he should desire that all men may be saved, it may be presumed that he has made an arrangement by which it is possible that they should be; and

(f.) that, since this is his desire, it is proper for the ministers of religion to offer salvation to every human being. Comp. Eze 33:11.

(+) "slack" "slow" (c) "slack" Heb 2:3 (++) "slackness" "slowness" (a) "long suffering" Ps 86:15, Isa 30:18 (b) "not willing" Eze 33:11 (c) "should come" 1Timm 2:4